Called, Chosen and Faithful (Part 4)
by Jody L. Apple

As we continue our study about how we are called, consider another passage where this principle is set forth in detail.

Romans 10:13-17

For "whoever calls on 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 unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!" But they have not all obeyed the gospel. For Isaiah says, "Lord, who has believed our report?" So then faith comeswe ahearing, and hearing by the word of God. (Romans 10:13-17, NKJV)


Romans 10:13-17 gives us an understanding of the chronological order of the elements involved in the calling of the gospel. In reverse order this passage teaches:


* we must call on the name of the Lord for salvation
* how can we call on the Lord if we have not believed on him?

* how can we believe if we have not heard?

* how can we hear without a preacher?

* how shall they preach unless sent?


From the first part of this process the sending of the person to proclaim the gospel to the last point of the process where one "calls upon the name of the Lord" for salvation there is an emphasis upon the message of God's word. A more complete analysis of the passage in order of occurrence would include the following:


In order to be "called":

a. there must be a proclamation

b. there must be a proclaimer

c. the proclaimer must be sent

d. the proclaimer must have an audience

e. the proclamation must be heard

f. the proclamation must be believed

g. the proclamation must be obeyed


Starting with the first item of this detailed breakdown we see that there must be a message under consideration. Though not specifically addressed in the beginning of the passage, we learn from continued reading that the message is the gospel (vs. 15). In fact the original term appears three times in verses 15 and 16; twice as a verb "preach the gospel" and "bring glad tidings" (vs. 15) and once as a noun "gospel" (vs. 16). Elsewhere we learn that it cannot be just any gospel it must be the apostolically delivered, pure and unadulterated gospel (Rom 1:14-16; Gal 1:6ff).

Second and third, we see there must be someone sent with this proclamation, this gospel message. Those who are sent with the message are described as having "beautiful ... feet" (Rom 10:15). We will see the significance of hearing the message from such a proclaimer in more detail as we examine Acts 10-11.

Fourth, there must be an audience, someone to hear the gospel. Paul preached to philosophers on Mar's Hill in the city of Athens (Acts 17). Peter preached to Jews on the day of Pentecost (Acts 2). Stephen preached to the Jewish council (Acts 7). Wherever the gospel is taken, it is taken to people who need to hear its message.

Fifth, the gospel must be heard. Hearing the word of God is pivotal in the process of being born again. If we cannot be born anew of blood, of flesh, or of human will but only of God (Jn 1:13), then we must hear God's word. Sergius Paulus wanted to "hear the word of God" (Acts 13:7, ital-jla). At Antioch of Pisidia (Acts 13:14), Paul's preaching in the synagogue one Sabbath (vs. 14) prompted people to return the next Sabbath (vs. 42). Wway%that Sabbath day came "almost the whole city came together to hear the word of God." (vs. 44, ital-jla) Hearing the word of God leads to faith and faith ultimately leads to salvation (Lk 8:12).

Sixth, as just mentioned, the message proclaimed must be believed. And seventh, the message proclaimed must be obeyed. Because these two elements relate to our next question "what do we do in response to the gospel?" we will take up a discussion of their answers in that section.

We have clearly shown that Romans 10:13-17 addresses the importance of the message of the gospel in God's call of man to salvation. The emphasis upon the proclamation, the proclaimer, the audience, as well as the hearing, believing and obedience to that message all demand a gospel that is message based.


The Conversion of Cornelius and His Household - Acts 10-11


Space prohibits the citation of these two chapters in full, but consider the account of the conversion of Cornelius and his household as a demonstration of the principles of the gospel proclamation just discussed in Romans 10:


1. Cornelius, in his vision from God, was told to send for Simon. He (Simon Peter) would tell him what he must do. (10:6)

2. The messengers sent from Cornelius to find Peter and bring him back told Peter that Cornelius was divinely instructed by an angel to call him to his house "to hear words from you." (10:22)

3. When Peter went with the two household servants of Cornelius to Caesarea and met Cornelius, he asked why he had sent for him (vs. 29). Cornelius repeated the vision (the same one the servants had already told Peter about, vs. 22ff). He told Peter that a man in bright clothing had given him instruction to send for Peter and that when he comes "he will speak to you." (10:32)

4. Cornelius told Peter that he had sent for him immediately and that all those present (his family and friends) were there "to hear all things commanded you by God." (10:33, cf 10:24, 27)

5. When Peter began to speak (vs. 10:34), he spoke about the word, the message, of Christ (10:36)

6. Peter told them they knew of that word which was proclaimed throughout all Judea (10:37)

7. Verses 37 and following show us some of the content of that word:

a. God anointed Jesus (vs. 38); b. Jesus went about doing good (vs. 38); c. Jesus healed (vs. 38); d. we are witnesses of these things which he did (vs. 39); e. Jesus was crucified (vs. 39); f. God raised him the third day (vs. 40); g. Jesus was openly displayed after the resurrection to his followers (vs. 40-41); h. Jesus commanded his followers to preach and testify that He was ordained by God to be Judge of all (vs. 42).

8. While Peter was still speaking these words, the Spirit of God came upon Cornelius and his household (vs. 44);

9. Peter commanded them to be baptized into Christ (vs. 48);

10. When the account of the conversion of Cornelius and his household reached those in Judea, they heard that the Gentiles had also received the word of God. (11:1)

11. When Peter recounted the events of their conversion to the Jews in Judea he told them Cornelius had a vision instructing him to call for Peter "who will tell you words by which you and all your household will be saved." (11:14) Note the correlation that exists between the message (the word) and the outcome salvation (cf. Lk 8:12; James 1:21).

12. Peter told the Jews how he spoke to Cornelius and his household (11:15)

13. The Jews glorified God when they realized that the Gentiles had been granted by God "repentance unto life." (11:19). This phrase tacitly affirms that the message of repentance (i.e. the words preached, cf Lk 24:47ff) leads to eternal life (1 Jn 2:25).

The numerous references in Acts 10 and 11 to both the proclamation of the gospel message and the content of that message are clear. The terms used tell, hear, words, proclaimed, testify, preach, speak, command, etc. demand that we understand and obey the message of God in order to obtain salvation.

What we observe in Acts 11:14 is unmistakable. Peter preached, and Cornelius heard, words that lead to salvation. This harmonizes with the explanation given by Jesus of the parable of the soils in Luke 8. When Jesus gave the meaning of the parable he said: "Now the parable is this: The seed is the word of God." (Lk 8:11). The key to understanding the parable hinged on grasping this parallel the seed represented God's word . What occurred in the hearts of those who heard it was reflected by how those hearers responded to it.

The first type of soil in the parable was by the "wayside." Jesus explained the significance of this type of soil when he said: "Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved." (Lk 8:12, NKJV) Note the parallel between Jesus' remarks about the "wayside" souls and Peter's statement in Acts 11:14. Peter said that through the preaching of the word Cornelius and his household were saved. Jesus taught that Satan "took" the word out of their hearts, and so kept them from hearing, believing and coming to salvation.

In its pure and unadulterated form the word of God saves (Lk 8:12; James 1:21). When the Galatian churches began to believe and follow a different gospel, they received a strong rebuke (Gal 1:6ff). Why? Because only the pure gospel saves. Imitation gospels, regardless of how close they appear to be like the original, can only condemn.

How deadly can Satan get in his attempts to derail the efforts of God's people? Satan attacks the word of God (Gen 3:1ff), perverts the word of God (Mt 4:1ff; Gal 1:6ff), and works diligently to prevent souls from hearing the word of God in the first place (Lk 8:12; Acts 13:9-10). All three modus operandi are deadly but the earlier he can short circuit God's plan, the more effective Satan appears. This is why he works so diligently to keep people from ever hearing the gospel.

We witness this nefarious approach in the example of Elymas. After Paul arrived in Salamis, he preached the word of God in the synagogues of the Jews (Acts 13:4-5). When he and his companions traveled through the island to Paphos they met Sergius Paulus and Elymas. Sergius Paulus, the proconsul, was an intelligent man who called for Barnabas and Paul and "sought to hear the word of God." (13:7) Elymas, the sorcerer and false prophet, interfered with Paul's efforts to teNT SSergius Paulus (13:8). Elymas opposed Paul and sought to turn Sergius Paulus away from the faith by perverting Paul's message, described here as "the straight ways of the Lord." (13:10) He simply did not want Sergius Paulus to hear the saving message of the gospel.

Paul, filled with the Spirit, told Elymas: "O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?" (Acts 13:10, NKJV) Not one for mincing words, Paul called Elymas a "son of the devil." Why did he use such strong language? Because Elymas was doing the work of the devil. What work was that? He was attempting to keep Sergius Paulus from hearing the word of God. Jesus said that Satan does the same thing (Lk 8:12).

Why does Satan strive so mightily to keep people from hearing the word of God? Because he knows when people hear the word and believe the word, they can be saved by the word. God wants to save souls (2 Pet 3:9; 1 Tim 2:3-4; 1 Jn 2:1-2; et. al). Satan, because he is an enemy of God, does not want what God wants. Satan does not want souls to be saved (1 Pet 5:8; Lk 8:12; Acts 13:10). If the word of God produces faith (Jn 4:50; 8:31), and if faith leads to salvation (Lk 8:12; Jn 20:30-31), then Satan will do everything in his power to keep lost souls from hearing the message of salvation.

If Satan is so intent on keeping the word away from souls lest they hear it, believe it and obey it, what do you suppose should be the attitude of those wanting to know more about God's gracious plan of salvation? They should seek the truth like it was worth all the treasure in the world. This is the thrust of the parable of the treasure hidden in a field (Mt 13:44). The treasure was so valuable that it was worth the sale of everything in order to obtain that field. This, too, is the lesson of the parable of the pearl of great price (Mt 13:45). When a pearl merchant found one pearl of inestimable value, he gladly sold every pearl he had in order to purchase this gem. The object of those parables, God's kingdom, and the salvation that awaits us in it, is of such great value that we should do everything in our power to learn more about it and enter it. The gospel message, sometimes referred to as the "gospel of the kingdom" (Mt 4:23; 9:35; 24:14; Mk 1:14-15) tells us how to get into that kingdom (cf. Jn 3:1-5; Col 1:13; 2 Pet 1:11), and so obtain salvation. The value of the message is inextricably connected to the value of the kingdom. If the kingdom is worth everything, then hearing about it is no less important.

Conclusion

The messenger, the message, the audience, and the response addressed in principle in Romans 10:13-17 find perfect display in the conversion of Cornelius and his household. Furthermore, the principles set forth in John 6 and Romans 10 clearly show us the answer to the question "how does the gospel call us." God calls us by His message of truth about His Son how He redeems us from sin by His blood.

In our next article in this series we will answer the question "What do we do in response to the gospel?"

See also:

TheBible.net: Called, Chosen and Faithful (Part 1)

TheBible.net: Called, Chosen and Faithful (Part 2)

TheBible.net: Called, Chosen and Faithful (Part 3)

TheBible.net: Called, Chosen and Faithful (Part 4)