返回Chapter 10
Chapter 10
Chapter Ten
Rom. 10:1. Brethren! The desire of my heart and my prayer to God for Israel is for their salvation.
Having intended to strike a blow against the Jews, he prefaces it with a brief word, lest they think that his subsequent speech proceeds from hostility toward them, and he speaks of the "desire of the heart," that is, of his own wish, of his strong desire, even of his prayer for the Jews, that they might not only be freed from punishment, but also be saved. How then, he says, can I be hostile toward you, when I pray to God for your salvation?
Rom. 10:2. For I bear them witness that they have a zeal for God, but not according to knowledge.
Rom. 10:3. For not understanding the righteousness of God, and striving to establish their own righteousness, they did not submit to the righteousness of God.
At first, he seems to favor and please the Jews, for having said of them: "they have a zeal for God, but not according to knowledge," he shows that they are worthy more of mercy than of punishment. They are zealous, he says, for the law given to them by God, yet they are zealous not according to understanding, not wishing to recognize that the law has ceased and been abolished. But further he shows their passion for disputes and love of authority. They strove to establish their own righteousness, that is, the righteousness from the law, composed of their own deeds and labors, which, having already fallen, cannot stand, and thus they neither established their own righteousness nor submitted to the righteousness of God. This is indeed a sign of self-praise and love of authority, even of foolishness—to strive to establish that which cannot stand, and to spend all one's time in this. The righteousness of God here refers to that which is from faith, which does not depend on our labors, but is entirely a gift of God.
Rom. 10:4. For Christ is the end of the law for righteousness to everyone who believes.
Since he truly called the righteousness that is from the law a righteousness, then lest, on the one hand, those who believed from among the Jews should say: so then we became transgressors when we abandoned this righteousness, and on the other hand, lest those who did not believe could say that although they have not now fulfilled the righteousness according to the law, they can perfectly fulfill it afterward, the apostle, removing both thoughts, says: "Christ is the end of the law." What the law desired and did not accomplish, Christ accomplished, that is, the justification of man. Therefore do not say, O believer from among the Jews, that you became a transgressor of the law; on the contrary, you have come to know the will of the law, which was fulfilled through faith in Christ. On the other hand, you too, O Jew who has not yet believed, do not hope to fulfill the righteousness of the law by yourself: its fulfiller is Christ. Therefore, if you wish to obtain righteousness, receive Christ by faith and you will have everything.
Rom. 10:5. Moses writes concerning the righteousness that is from the law: the man who has fulfilled it shall live by it.
He confirms what was said: what the law did not accomplish, Christ accomplished, and says: Moses reasons about the justification of man by means of works. But since there was not a single person who fulfilled the works, justification by the law is impossible.
Rom. 10:6. But the righteousness of faith speaks thus: do not say in your heart: who will ascend into heaven? that is, to bring Christ down.
Rom. 10:7. Or who will descend into the abyss? that is, to bring Christ up from the dead.
Rom. 10:8. But what does the Scripture say? "The word is near you, in your mouth and in your heart," that is, the word of faith which we preach.
Rom. 10:9. For if you confess with your mouth Jesus as Lord and believe in your heart that God raised Him from the dead, you will be saved.
Having learned that the works of the law cannot justify a person, learn how effortlessly and easily we are justified in Christ: for this requires faith from the heart and confession from the lips. But it is necessary to explain more fully what was said: "Who will ascend into heaven? Or who will descend into the abyss?" The Apostle borrowed this from Moses (Deut. 30:11–14), but in the sense that he understood according to his lofty wisdom. Moses in the literal sense speaks thus: the commandment of God lies, O Jew, before your eyes, so that you have no need either to ascend into heaven to find it, or to descend into the abyss, or to cross the sea to take it from there: it is near you, in your mouth and in your mind: God has shown you everything through the law. Thus, it seems, Moses speaks literally; but the Apostle applied this to Christ. Do not doubt, he says, and do not ask in your mind: how did Christ come down from heaven and become incarnate? Or how, having died, did He rise from the abyss, that is, from the nethermost places? But believe that He came down and became incarnate, and that, having been buried, He rose through the resurrection; for God raised Him. Therefore, considering also the dignity of the One who raised Him, it is easy to believe. What is easier than this, when you have salvation in your mouth? And lest anyone, by reason of this very ease, should consider the matter of faith worthy of contempt, he shows that the thoughts of unbelief are contrary to faith itself and that they must be firmly repelled. Do not say, he urges, this or that in your heart, that is, admit no doubts whatsoever in your thoughts.
Rom. 10:10. For heart believes unto righteousness, and mouth confesses unto salvation.
The heart has need of the mouth. For what profit is it to believe in the soul and not confess before men? Although faith justifies in the mind, perfect salvation depends on confession; for then faith shines forth and benefits many. But the mouth also has need of the heart. Many confess Christ hypocritically, while their heart stands far from Him.
Rom. 10:11. For the Scripture says: every one that believeth on Him shall not be ashamed.
Rom. 10:12. Here there is no distinction between Jew and Greek, for the same Lord is Lord of all, rich toward all who call upon Him.
Rom. 10:13. Everyone who calls upon the name of the Lord shall be saved.
Having said that with the heart one believes, and with the mouth one confesses, he brings from Scripture testimonies concerning faith and confession or invocation. When he says, "everyone who believes," he points to faith, justified by which one will not be put to shame; and when he says, "everyone who calls upon," he points to confession, which brings about salvation. So now everyone, whether Jew or Gentile, can be accepted by God. "One Lord over all, rich toward all who call upon Him," in other words: this is a king, rich in gold and silver. Therefore, if His wealth consists of the very believers themselves, do not despair, thinking that you have sinned so greatly that you cannot be forgiven. He will accept you, so as to make you too a partaker of His wealth.
Rom. 10:14. 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?
Rom. 10:15. And how shall they preach unless they are sent? As it is written: "How beautiful are the feet of those who proclaim peace, who proclaim good things!"
He said above that everyone who calls on the name of the Lord will be saved. Now he reproaches the Jews for not having called on the name of the Lord. Why then did they not call? Because they did not believe. And why did they not believe? Was it because they had not heard? No, they heard. Then the objection: how could they hear without a preacher? The answer follows again: no, there were preachers, many such were sent to them. From what is it evident that these who were sent were preachers? In response to this he cites the words of the prophet: "How beautiful are the feet of those who preach peace, who preach good things" (Isa. 52:7). The apostles, going throughout the world, proclaimed nothing other than the ineffable blessings and the peace of God with mankind. Therefore unbelief is the personal fault of those who did not accept the preachers.
Rom. 10:16. But they have not all obeyed the gospel. For Isaiah says: Lord, who has believed our report?
The Apostle said that the prophets testify that God sent these evangelists. Therefore, lest anyone object: if they were from God, then it follows that all should have heeded them, he affirms that, indeed, not all heeded the good news, but this does no harm to the truth. Isaiah spoke of this many years before: "Who has believed our report?" (Isa. 53:1). The word "who" is used here in place of "few" believed our report.
Rom. 10:17. Faith comes from hearing, and hearing from the word of God.
These words are connected with what precedes and represent, as it were, a conclusion from something said before. But with them the apostle also expresses something else. The Jews incessantly sought miracles, and even desired to see the resurrection. Therefore he says that faith comes from hearing, and one should not demand anything more than this hearing; for this hearing is not simple, not of ordinary speeches, but of the words of God. Therefore, if you seek miracles, which come from God, then believe also the words that are spoken from God.
Rom. 10:18. But I ask: have they not heard? Indeed they have, for "their voice has gone out into all the earth, and their words to the ends of the world."
Someone might ask: what does it matter to the Jews if the evangelists were sent, but the Jews did not hear? The Apostle answers: the whole world heard; how then did those not hear, among whom the apostles spent so much time and from whom they originated? Is such a thing possible?
Rom. 10:19. But I ask: Did Israel not know?
I raise again a new objection: if the apostles preached, but the Jews did not understand, do they not deserve to be excused? He resolves this objection as well.
Rom. 10:19. But first Moses says: I will provoke you to jealousy by those who are not a nation, I will anger you by a foolish nation.
They, he says, should have understood that Christ was being preached, if not from anything else, then at least from the honor that the Gentiles were deemed worthy of. They saw that idolaters were suddenly deemed worthy of such blessings, and therefore should have been moved to emulation and concluded that this is the very people of whom Moses spoke. Not only was the greatness of the honor sufficient to move the Jews to emulation, but also the fact that a people so lowly as to not even deserve to be considered a people was deemed worthy of honor. "I will provoke you to jealousy," it is said, "by a foolish nation." For what is more senseless than the Gentiles, who worshiped wood and stone?
Rom. 10:20. And Isaiah boldly says: "I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me."
Having said that Moses speaks first, he mentions also another prophet, who says the same thing more clearly and openly. Isaiah, he says, "is very bold," that is, he strove to express the truth in all its nakedness and preferred to expose himself to danger rather than remain silent. "I was found," it says in him, "by those who did not seek Me" and who did not ask for Me (Isa. 65:1). Those whom Moses called a foolish nation, Isaiah named as those who neither sought nor asked, that is, ignorant people and enemies of knowledge. So from all this the Jews should have understood that some were rejected and others were accepted.
Rom. 10:21. But about Israel he says: all day long I stretched out My hands to a disobedient and obstinate people.
Lest the Jews should have the right to say to God: You were found by the Gentiles, but You did not wish to deal with us, the prophet adds: I "all day long," that is, at all times, "stretched out My hands," that is, I drew you to Myself, but you proved to be a disobedient and obstinate people. Therefore, you are to blame, not I. I stretched out My hands to you and called you, but you did not listen. From this it is evident that the Israelites both heard and knew, but did not wish to submit.
Rom. 10:1. Brethren! The desire of my heart and my prayer to God for Israel is for their salvation.
Having intended to strike a blow against the Jews, he prefaces it with a brief word, lest they think that his subsequent speech proceeds from hostility toward them, and he speaks of the "desire of the heart," that is, of his own wish, of his strong desire, even of his prayer for the Jews, that they might not only be freed from punishment, but also be saved. How then, he says, can I be hostile toward you, when I pray to God for your salvation?
Rom. 10:2. For I bear them witness that they have a zeal for God, but not according to knowledge.
Rom. 10:3. For not understanding the righteousness of God, and striving to establish their own righteousness, they did not submit to the righteousness of God.
At first, he seems to favor and please the Jews, for having said of them: "they have a zeal for God, but not according to knowledge," he shows that they are worthy more of mercy than of punishment. They are zealous, he says, for the law given to them by God, yet they are zealous not according to understanding, not wishing to recognize that the law has ceased and been abolished. But further he shows their passion for disputes and love of authority. They strove to establish their own righteousness, that is, the righteousness from the law, composed of their own deeds and labors, which, having already fallen, cannot stand, and thus they neither established their own righteousness nor submitted to the righteousness of God. This is indeed a sign of self-praise and love of authority, even of foolishness—to strive to establish that which cannot stand, and to spend all one's time in this. The righteousness of God here refers to that which is from faith, which does not depend on our labors, but is entirely a gift of God.
Rom. 10:4. For Christ is the end of the law for righteousness to everyone who believes.
Since he truly called the righteousness that is from the law a righteousness, then lest, on the one hand, those who believed from among the Jews should say: so then we became transgressors when we abandoned this righteousness, and on the other hand, lest those who did not believe could say that although they have not now fulfilled the righteousness according to the law, they can perfectly fulfill it afterward, the apostle, removing both thoughts, says: "Christ is the end of the law." What the law desired and did not accomplish, Christ accomplished, that is, the justification of man. Therefore do not say, O believer from among the Jews, that you became a transgressor of the law; on the contrary, you have come to know the will of the law, which was fulfilled through faith in Christ. On the other hand, you too, O Jew who has not yet believed, do not hope to fulfill the righteousness of the law by yourself: its fulfiller is Christ. Therefore, if you wish to obtain righteousness, receive Christ by faith and you will have everything.
Rom. 10:5. Moses writes concerning the righteousness that is from the law: the man who has fulfilled it shall live by it.
He confirms what was said: what the law did not accomplish, Christ accomplished, and says: Moses reasons about the justification of man by means of works. But since there was not a single person who fulfilled the works, justification by the law is impossible.
Rom. 10:6. But the righteousness of faith speaks thus: do not say in your heart: who will ascend into heaven? that is, to bring Christ down.
Rom. 10:7. Or who will descend into the abyss? that is, to bring Christ up from the dead.
Rom. 10:8. But what does the Scripture say? "The word is near you, in your mouth and in your heart," that is, the word of faith which we preach.
Rom. 10:9. For if you confess with your mouth Jesus as Lord and believe in your heart that God raised Him from the dead, you will be saved.
Having learned that the works of the law cannot justify a person, learn how effortlessly and easily we are justified in Christ: for this requires faith from the heart and confession from the lips. But it is necessary to explain more fully what was said: "Who will ascend into heaven? Or who will descend into the abyss?" The Apostle borrowed this from Moses (Deut. 30:11–14), but in the sense that he understood according to his lofty wisdom. Moses in the literal sense speaks thus: the commandment of God lies, O Jew, before your eyes, so that you have no need either to ascend into heaven to find it, or to descend into the abyss, or to cross the sea to take it from there: it is near you, in your mouth and in your mind: God has shown you everything through the law. Thus, it seems, Moses speaks literally; but the Apostle applied this to Christ. Do not doubt, he says, and do not ask in your mind: how did Christ come down from heaven and become incarnate? Or how, having died, did He rise from the abyss, that is, from the nethermost places? But believe that He came down and became incarnate, and that, having been buried, He rose through the resurrection; for God raised Him. Therefore, considering also the dignity of the One who raised Him, it is easy to believe. What is easier than this, when you have salvation in your mouth? And lest anyone, by reason of this very ease, should consider the matter of faith worthy of contempt, he shows that the thoughts of unbelief are contrary to faith itself and that they must be firmly repelled. Do not say, he urges, this or that in your heart, that is, admit no doubts whatsoever in your thoughts.
Rom. 10:10. For heart believes unto righteousness, and mouth confesses unto salvation.
The heart has need of the mouth. For what profit is it to believe in the soul and not confess before men? Although faith justifies in the mind, perfect salvation depends on confession; for then faith shines forth and benefits many. But the mouth also has need of the heart. Many confess Christ hypocritically, while their heart stands far from Him.
Rom. 10:11. For the Scripture says: every one that believeth on Him shall not be ashamed.
Rom. 10:12. Here there is no distinction between Jew and Greek, for the same Lord is Lord of all, rich toward all who call upon Him.
Rom. 10:13. Everyone who calls upon the name of the Lord shall be saved.
Having said that with the heart one believes, and with the mouth one confesses, he brings from Scripture testimonies concerning faith and confession or invocation. When he says, "everyone who believes," he points to faith, justified by which one will not be put to shame; and when he says, "everyone who calls upon," he points to confession, which brings about salvation. So now everyone, whether Jew or Gentile, can be accepted by God. "One Lord over all, rich toward all who call upon Him," in other words: this is a king, rich in gold and silver. Therefore, if His wealth consists of the very believers themselves, do not despair, thinking that you have sinned so greatly that you cannot be forgiven. He will accept you, so as to make you too a partaker of His wealth.
Rom. 10:14. 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?
Rom. 10:15. And how shall they preach unless they are sent? As it is written: "How beautiful are the feet of those who proclaim peace, who proclaim good things!"
He said above that everyone who calls on the name of the Lord will be saved. Now he reproaches the Jews for not having called on the name of the Lord. Why then did they not call? Because they did not believe. And why did they not believe? Was it because they had not heard? No, they heard. Then the objection: how could they hear without a preacher? The answer follows again: no, there were preachers, many such were sent to them. From what is it evident that these who were sent were preachers? In response to this he cites the words of the prophet: "How beautiful are the feet of those who preach peace, who preach good things" (Isa. 52:7). The apostles, going throughout the world, proclaimed nothing other than the ineffable blessings and the peace of God with mankind. Therefore unbelief is the personal fault of those who did not accept the preachers.
Rom. 10:16. But they have not all obeyed the gospel. For Isaiah says: Lord, who has believed our report?
The Apostle said that the prophets testify that God sent these evangelists. Therefore, lest anyone object: if they were from God, then it follows that all should have heeded them, he affirms that, indeed, not all heeded the good news, but this does no harm to the truth. Isaiah spoke of this many years before: "Who has believed our report?" (Isa. 53:1). The word "who" is used here in place of "few" believed our report.
Rom. 10:17. Faith comes from hearing, and hearing from the word of God.
These words are connected with what precedes and represent, as it were, a conclusion from something said before. But with them the apostle also expresses something else. The Jews incessantly sought miracles, and even desired to see the resurrection. Therefore he says that faith comes from hearing, and one should not demand anything more than this hearing; for this hearing is not simple, not of ordinary speeches, but of the words of God. Therefore, if you seek miracles, which come from God, then believe also the words that are spoken from God.
Rom. 10:18. But I ask: have they not heard? Indeed they have, for "their voice has gone out into all the earth, and their words to the ends of the world."
Someone might ask: what does it matter to the Jews if the evangelists were sent, but the Jews did not hear? The Apostle answers: the whole world heard; how then did those not hear, among whom the apostles spent so much time and from whom they originated? Is such a thing possible?
Rom. 10:19. But I ask: Did Israel not know?
I raise again a new objection: if the apostles preached, but the Jews did not understand, do they not deserve to be excused? He resolves this objection as well.
Rom. 10:19. But first Moses says: I will provoke you to jealousy by those who are not a nation, I will anger you by a foolish nation.
They, he says, should have understood that Christ was being preached, if not from anything else, then at least from the honor that the Gentiles were deemed worthy of. They saw that idolaters were suddenly deemed worthy of such blessings, and therefore should have been moved to emulation and concluded that this is the very people of whom Moses spoke. Not only was the greatness of the honor sufficient to move the Jews to emulation, but also the fact that a people so lowly as to not even deserve to be considered a people was deemed worthy of honor. "I will provoke you to jealousy," it is said, "by a foolish nation." For what is more senseless than the Gentiles, who worshiped wood and stone?
Rom. 10:20. And Isaiah boldly says: "I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me."
Having said that Moses speaks first, he mentions also another prophet, who says the same thing more clearly and openly. Isaiah, he says, "is very bold," that is, he strove to express the truth in all its nakedness and preferred to expose himself to danger rather than remain silent. "I was found," it says in him, "by those who did not seek Me" and who did not ask for Me (Isa. 65:1). Those whom Moses called a foolish nation, Isaiah named as those who neither sought nor asked, that is, ignorant people and enemies of knowledge. So from all this the Jews should have understood that some were rejected and others were accepted.
Rom. 10:21. But about Israel he says: all day long I stretched out My hands to a disobedient and obstinate people.
Lest the Jews should have the right to say to God: You were found by the Gentiles, but You did not wish to deal with us, the prophet adds: I "all day long," that is, at all times, "stretched out My hands," that is, I drew you to Myself, but you proved to be a disobedient and obstinate people. Therefore, you are to blame, not I. I stretched out My hands to you and called you, but you did not listen. From this it is evident that the Israelites both heard and knew, but did not wish to submit.