Romans 10 · The Lantern

The Word Brings Salvation

Brothers, the desire indeed of my heart and the supplication to God on behalf of them is for salvation.

For I bear witness about them that they have zeal for God, but not according to knowledge.

And the same apostle owns that he bears witness to the Jews, "that they have a zeal of God, but not according to knowledge. For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God." For they did not know and do the will of the law; but what they supposed, that they thought the law wished.

The Jews are zealous in pursuing the law, but they do not understand that Christ came according to the law and that they cannot be justified by the law. Indeed, it is risky to do something without knowledge, because it often turns out contrary to what was expected.

Then when he says, for I bear them witness, he discloses the cause of his compassion, namely, because they sinned from ignorance, not from set malice. In regard to this he does three things.

For being ignorant of the righteousness of God and seeking to establish their own righteousness, they did not submit to the righteousness of God.

For the end of law is Christ, unto righteousness to everyone who is believing.

For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth." And how is Christ the end of the law, if He be not also the final Cause of it?

"For Christ is the end of the Law for righteousness to every one that believeth." See the judgment of Paul. For as he had spoken of a righteousness, and a righteousness, lest they of the Jews which believed should seem to have the one but be excluded from the other, and to be accused of lawlessness (for even these there was no less cause to fear about as being still newly come…

Then when he says, for the end of the law is Christ, he explains what he had said, namely, that they are ignorant of God's justice and refuse to submit to him, while they seek to establish their own justice based on the law.

For Moses writes of the righteousness that is of the law, that “The man having done these things will live by them.”

"For Moses writes, that the man who does the righteousness which is of the law shall live in it. But the righteousness which is of faith speaks thus." Already in the passages above the Apostle had made mention of two righteousnesses, where he says that Israel, being ignorant of the righteousness of God, sought to establish its own righteousness; and here now again he speaks of…

Moses distinguished between two kinds of righteousness, the righteousness of faith and the righteousness of works. The latter justifies the suppliant by deeds, but the former justifies by belief alone.… In this age no one keeps the law perfectly without Christ. Believing in him is also implied in the law.

Then when he says, for Moses wrote, he proves the truth of those things about which the Jews were ignorant, namely, that God's justice is more perfect than that of the law; and this he shows on the authority of Moses, the lawgiver of the old law.

But the righteousness of faith speaks thus: “Do not say in your heart, ‘Who will ascend into heaven?’” — that is, to bring Christ down;

For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming…

"But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach.

Then when he says, but the justice which is of faith, he quotes Moses on justice based on faith. First, Moses shows the certitude of faith which ought to be in man's heart; second, the effect of faith, at but what says the Scripture? First, therefore, he says: Moses speaks not only of the justice based on the law, but also of that based on faith.

or, “‘Who will descend into the abyss?’” — that is, to bring Christ up out from the dead.

But what does it say? “The word is near you, in your mouth and in your heart” — that is, the word of the faith which we proclaim;

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception.

This is written in Deuteronomy because what is said to us so that we may believe is not far from our mind or mouth; for although it is not seen by the eyes, what we believe is nevertheless not contrary to the nature of souls and the manner of speaking.

Then when he says, but says the Scripture, he shows the fruit of faith on the same authority. First, he quotes the authority; second, he explains, at this is the word of faith; third, he proves that the explanation is fitting, at believe in your heart. First, therefore he says: but says the Scripture? It says this: the word is near you, even on your mouth and in your heart.

for if you shall confess with your mouth that Jesus is Lord and may believe in your heart that God raised him out from the dead, you will be saved;

The testimony of the heart is the confession of the mouth. "You will be saved" from past transgressions, not from future ones.

Then when he says, this is the word, he explains the above words. First, he shows what that word is about which Moses speaks, saying, this is the word of faith which we preach. Preach the word (2 Tim 4:2); he that has my word, let him speak my word with truth (Jer 23:28). Second, he explains how this word is on the lips by confession and in the heart by faith.

for in the heart is belief unto righteousness, and in the mouth is confession unto salvation.

It is better for a man to be silent and be [a Christian], than to talk and not to be one. "The kingdom of God is not in word, but in power." Men "believe with the heart, and confess with the mouth," the one "unto righteousness," the other "unto salvation." It is good to teach, if he who speaks also acts.

The understanding must be strongly fixed in pious faith, and the tongue must herald forth by its confession the solid resolution of the mind.

After explaining that confession on the lips and faith in the heart work salvation, the Apostle proves what he had said, setting out an example of this in two points which Moses seems to mention, here he proves what he had said in the universal. And concerning this he does three things.

For the Scripture says: “Everyone who is believing on him will not be put to shame.”

And to this sense the words that follow also agree, when he says: "For the Scripture says, everyone who believes in him shall not be put to shame." Now this is written in Isaiah.

This applies not only to the Jews but to everyone. Do not put believers to shame, therefore, on account of their former actions, since the Scripture says that they cannot be put to shame.

Second, he proves his proposition with an authority when he says: for the Scripture, namely Isaiah, says: whosoever believes in him with living faith shall not be confounded (Isa 28:16), i.e., as lacking salvation: you who fears the Lord, believe him, and your reward shall not be made void (Sir 2:8). But our text has: he who believes will not be in haste, as was said above.

For there is no difference between Jew and Greek; for the same Lord of all is rich toward all those calling upon him.

For “Whoever may call upon the name of the Lord will be saved.”

How then shall they call on him in whom they have not believed? And how shall they believe of whom they have not heard? And how shall they hear apart from preaching?

"Lord, who hath believed our report?" Isaiah says. For "faith cometh by hearing, and hearing by the word of God," saith the apostle. "How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?

"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 except they be sent? as it is written." Here again he takes from them all excuse.

Then when he says, how then shall they call on him, he presents the order in which one is called to salvation, which is from faith.

And how shall they preach unless they shall be sent? Even as it has been written: “How beautiful are the feet of those evangelizing the good things!”

With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles.

Nor does this admit of question; for they will not be true apostles unless they are sent by Christ, nor will they be able to preach without authority; for no signs of virtues bear witness to them. The prophet says this in Nahum (Nahum 1:15).

Second, he moves from faith to hearing when he adds: or how shall they believe him of whom they have not heard? For one is said to believe things which are said to him by others and which he does not see: it is no longer because of your words that we believe, for we have heard for ourselves and we know that this is indeed the Savior of the world (John 4:42).

But not all heeded the gospel; for Isaiah says, “Lord, who has believed our report?”

So then the faith is from hearing, and the hearing through the word of Christ.

Because all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one.

It is perfectly clear to us, says Paul, following the voice of the prophet and what we have said, that there can be no faith without teaching, and the teaching of godliness is impossible unless it shows the truth about God.

Then when he says, faith therefore comes by hearing, he draws his conclusion from the foregoing, saying: therefore, since they do not believe unless they hear: faith comes from hearing: as soon as they heard of me they obeyed me (Ps 18:44). But if faith comes from hearing, how can it be a divinely infused virtue?

But I ask: surely they did hear? Indeed — “Into all the earth their voice has gone out, and to the ends of the world their words.”

This may be a symbol of the Lord's teaching, and of His suffering. For the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth.

"But I say, Have they not heard?" What, he means, if the preachers were sent, and did preach what they were bid, and these did not hear? Then comes a most perfect reply to the objection. "Yes, verily, their sound went into all the earth, and their words unto the ends of the world." What do you say? he means. They have not heard?

After showing that the fall of the Jews is pitiable, because they sinned from ignorance, here the Apostle shows that their fall is not entirely excusable; because their ignorance was not invincible or rooted in necessity, but somehow voluntary. He shows this in two ways.

But I ask: surely Israel did know? First Moses says: “I myself will provoke you to jealousy by a no-people; by a nation without understanding I will anger you.”

Israel did not understand that the Gentiles were to be called to faith. Moses is first because the prophets after him spoke of the salvation of the Gentiles. Before they believed in God, they were not God's people.

Then when he says, but I say: has not Israel known, he shows that they were inexcusable, because of the knowledge they had from the law and the prophets. First, he raises the question, saying: but I say: has not Israel, i.e., the Jewish people, known the things which pertain to the mystery of Christ and to the calling of the gentiles and the fall of the Jews?

And Isaiah is very bold and says: “I was found by those not seeking me; I became manifest to those not inquiring after me.”

The Jews, then, are angry that, when they themselves made excuses and refused, the Gentiles were invited to the king's banquet — not looking to those things which long ago concerning this mystery "Isaiah dares to say: I was found by those who did not seek me; I appeared openly among those who did not ask after me. But to Israel what does he say?

The Gentiles did not enquire after God in the law but after idols in ignorance. They asked not of God but of demons through the augurs, astrologers and haruspices of the idols.

Second, he shows that they knew through the teaching of the prophets, and first he quotes Isaiah as foretelling the conversion of the gentiles, saying, but Isaiah is bold and says, i.e., Isaiah boldly declares the truth, although this would put him in danger of death: he goes forth boldly to meet armed men (Job 39:21).

But as for Israel he says: “All the day I have stretched out my hands to a people disobeying and contradicting.”

And Isaiah likewise mentions concerning Him the manner in which He would die, thus: "I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good."

"But unto Israel He saith, All the day long have I stretched forth My hands unto a disobedient and gainsaying people." Observe now that difficulty, which so many make a subject of question, is discovered laid up from of old in the words of the Prophet, and with a clear solution to it too. And what is this? You heard Paul say before. "What shall we say then?

Then he shows that Isaiah foretold the unbelief of the Jews, saying: but to Israel, i.e., against Israel, he says: all the day long have I spread my hands to a people that does not believe and contradicts me. Here our text has this: I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts.

Romans10

The Word Brings Salvation