Chapter 10
Faith and Confession for Salvation
Lecture 1
Christ is the end of the law
10:1 Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation. [n. 813]
10:2 For I bear them witness that they have a zeal of God, but not according to knowledge. [n. 815]
10:3 For they, being ignorant of the justice of God and seeking to establish their own, have not submitted themselves to the justice of God. [n. 817]
10:4 For the end of the law is Christ: unto justice to everyone who believes. [n. 819]
10:5 For Moses wrote that the man who practices the justice which is based on the law shall live by it. [n. 820]
10:6 But the justice which is of faith, speaks thus: do not say in your heart: who will ascend into heaven? that is, to bring Christ down; [n. 823]
10:7 Or who will descend into the abyss? that is, to bring up Christ again from the dead.
10:8 But what says the Scripture? The word is near you; even on your mouth and in your heart . [n. 826] This is the word of faith, which we preach. [n. 829]
10:9 For if you confess with your mouth the Lord Jesus and believe in your heart that God has raised him up from the dead, you shall be saved.
813. After showing how the gentiles have been called to faith by the election of God’s grace and also some of the Jews, i.e., a minority who did not stumble and fall, the Apostle now discusses in more detail the fall of the Jews.
In regard to this he does three things.
First, he explains the cause of their fall, over which he laments; from which he shows the cause of their fall to be miserable;
second, he shows that their fall is not universal, at I say then (Rom 11:1);
third, that it is neither unprofitable nor irreparable, at I say then (Rom 11:1).
In regard to the first he does two things:
first, he shows that their fall is lamentable, considering its cause;
second, that it is not wholly inexcusable, at but I say: have they not heard? (Rom 10:18).
In regard to the first he does two things:
first, he shows that he feels pity for the Jews;
second, the cause of his pity, at for I bear them witness .
814. First, therefore, he says: I have said that the Jews have not attained the law of justice, because they stumbled over the stumbling block. But I am not indignant against them; rather, I feel compassion. And, therefore, I say to you, brethren , whether you be converts from the gentiles or from the Jews: you are all brethren (Matt 23:8), the will of my heart is for their salvation, namely, that they be saved, as I have been saved: I wish that all were as I myself am (1 Cor 7:7); would to God that all who hear me this day might become such as I am (Acts 26:29). In this he was conformed to God, who desires all men to be saved (1 Tim 2:4).
Not only his will but his prayer is directed to their salvation, but even the affection of his will, hence, he adds: and my prayer to God is for them unto salvation: far be it from me that I should sin against the Lord by ceasing to pray for you (1 Sam 12:23); pray for one another that you may be saved (Jas 5:16).
This makes it clear that we should pray for unbelievers that they may be saved, because faith is a gift from God: by grace you have been saved through faith; and this is not your own doing, it is the gift of God (Eph 2:8).
815. 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.
First, he cites their ignorance;
second, he shows the area of their ignorance, at for they, being ignorant of the justice ;
third, he proves the truth of those matters about which they were ignorant, at for Moses wrote .
816. First, therefore, he says: I desire and pray for their salvation and I grieve for them, because I bear them witness that they have a zeal of God , i.e., out of zeal for God they persecute Christ and his members: the hour is coming when whoever kills you will think he is offering service to God (John 16:2). He is a good witness to this, because he himself had once been in a similar state of mind: as to zeal a persecutor of the Church (Phil 3:6), but not according to knowledge , namely, because their zeal was not guided by correct knowledge as long as they were ignorant of the truth: therefore, my people go into exile for want of knowledge (Isa 5:13); if anyone does not recognize this, he will not be recognized (1 Cor 14:38).
817. Then when he says, for they, being ignorant , he shows wherein they were ignorant.
First, he makes his statement;
second, he explains it, at for the end of the law is Christ .
818. First, therefore, he says: I am right in saying that it was not according to knowledge ; for being ignorant of the justice of God , i.e., by which God justifies them through faith: the justice of God through faith in Jesus Christ , and seeking to establish their own justice (Rom 3:22), which consists in the works of the law, which in their opinion awaited nothing from God but depended solely on the decision of the performer.
Consequently, he describes their justice as human and not divine, as he says above: if Abraham was justified by works, he has something to boast about before men, but not before God (Rom 4:2).
For they . . . have not submitted themselves to the justice of God , i.e., they refused to be subject to Christ through faith in whom men are made just by God: only in God is my soul at rest (Ps 63:1); that the whole world may be subject to God (Rom 3:19); how long do you refuse to submit to me? (Exod 10:3).
819. 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.
In regard to this it should be noted that, even as the philosophers say, the intention of any lawgiver is to make men virtuous: much more, then, the old law given by God to men was directed toward making men virtuous.
But the law was unable to do this of itself, because the law made no one perfect (Heb 7:19); rather, it ordained men to Christ whom it promised and prefigured: the law was our custodian until Christ came, that we might be justified by faith (Gal 3:24). And that is what he says, namely, that the end of the law is Christ , to whom the whole law is ordained: I have seen the end of all perfection (Ps 119:96); the end that through Christ men may attain the justice the law intended: for God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh, he condemned sin in the flesh in order that the just requirement of the law might be fulfilled in us (Rom 8:3). And this to everyone who believes , because he justified his own by faith: to all who believed in his name he gave power to become children of God (John 1:12).
820. 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.
First, therefore, he shows by his words the condition of legal justice;
Second, he shows the condition of the justice of faith, at but the justice which is of faith .
821. First, therefore, he says: I have correctly distinguished human justice from God’s justice, for Moses wrote that the man who practices the justice which is based on the law shall live by it , where my text has: keep my laws and judgments, which if a man do, he shall live in them and: they cast away my judgments, which if a man do, he shall live in them (Ezek 20:13), namely because by observing the law a man obtained the advantage of not being killed as a transgressor of the law: a man who has violated the law of Moses dies without mercy (Heb 10:28); everyone who curses his father or his mother shall be put to death (Lev 20:9), and so on for the other commandments.
822. We can also say that by observing the law a man was regulated in the present life, for the law promised temporal goods and commanded things which were bodily regulations imposed until a time of reformation (Heb 9:10).
But all this seems contrary to what the Lord answered the person asking him: what good deed must I do to have eternal life? (Matt 19:16ff.); for he answered: if you would enter life, keep the commandments (Matt 19:17). Hence, a Gloss on Romans 5:20: law entered in , says that justice based on the law conferred not only temporal benefits but also eternal life.
But Christ’s words must be understood according to the spiritual sense of the law, a sense which refers to faith in him. But Paul’s words refer to the inward sense of the law according to which the law makes no mention of eternal life.
823. 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?
824. First, therefore, he says: Moses speaks not only of the justice based on the law, but also of that based on faith. But the justice which is of faith speaks thus , i.e., speaks in a man’s heart, do not say in your heart , i.e., by doubting, who will ascend into heaven? Reflecting on this as though it were impossible, as in Proverbs, he protests: who ascends into heaven and descends? (Prov 30:4). Who will ascend into heaven? For to hold that this is impossible is to bring Christ down from heaven, i.e., to assert that Christ is not in heaven, which is against what it says in John: no one has ascended into heaven but the Son of man who descended from heaven (John 3:13). He who descended is the same also who ascended above all the heavens (Eph 4:10).
Or again do not say . . . who will descend into the abyss? i.e., into hell, as though considering this impossible; for to deny this is to bring Christ up from the dead , i.e., to deny that Christ died. For after dying he descended into the abyss: I will penetrate to all the lower parts of the earth (Sir 24:41).
825. This explanation prevents any doubt about two articles of Christian faith, namely Christ’s ascension and his death and descent into hell, the first of which pertains to his supreme exaltation and the second to his lowest humiliations.
But it can be explained in another way as giving us certainty about two other articles: first, the Incarnation, in which he descended from heaven to earth. Then the sense is: do not say in your heart: who will ascend into heaven? That is, to bring Christ down? As if to say: who ascends into heaven in order to bring Christ down to us? That this indeed was not necessary, because he came down of his own power.
Second, of the resurrection, when he continues: or do not say: who will descend into the abyss? That is, to bring up Christ again from the dead? As if to say: he descended there, so that he might call Christ thence, as is said in the person of the fool: no man has been known to return from hell (Wis 2:1).
This explanation accords with the words of Moses in Deuteronomy: this commandment that I command you this day is not above you, nor far off from you. Nor is it in heaven, that you should say: which of us can go up to heaven to bring it to us? (Deut 30:11).
Nor is it unseemly, if the Apostle attributes to Christ what Moses said of the commandments of the law; because Christ is the Word of God in which are all God’s commandments.
Therefore, one must interpret what he is saying, namely, who will ascend into heaven? That is, to bring Christ down? As if he were saying: who can ascend into heaven to bring God’s word to us? And the same must be said in the other which follows.
826. 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 .
827. 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 this is what follows after the aforementioned words in Deuteronomy: the word is very near you, in your mouth and in your heart (Deut 30:14).
As if to say: do not suppose that you are lacking the word of justifying faith, just because Christ is in heaven according to his divine nature and descended into hell after the death of his human nature. For in descending from heaven and rising from the dead, he impressed the word of faith on your lips and in your heart.
828. Hence the statement that the word is near you can be referred to the fact that we have obtained God’s word through Christ’s birth and resurrection: it was declared at first by the Lord (Heb 2:3); behold, I have given my words in your mouth (Jer 1:9).
Or, according to the Gloss, the word near should be understood with reference to usefulness, as we say something is near us when it is expedient or useful to us. For our heart is cleansed by the word of God: now you are clean because of the word which I have spoken to you (John 15:3).
Or it can be referred to the fact that the words of faith, even though they are above reason— many things are shown to you above the understanding of men (Sir 3:25)—are nevertheless not contrary to reason, because truth cannot be contrary to truth. Your decrees are very sure (Ps 93:5).
829. 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. And this is what he says for if you confess with your mouth the Lord Jesus , i.e., recognize him as Lord by submitting your will to him, as it is said: and no man can say ‘the Lord Jesus,’ but by the Holy Spirit (1 Cor 12:3). And believe in your heart with complete faith which works through love (Gal 5:6), that God has raised him up from the dead , but you, O Lord, have mercy on me, and raise me up again (Ps 40:11), because as it is said: he rose by the power of God (2 Cor 13:4), which is common to him and to the Father, you shall be saved , i.e., by eternal salvation, about which it is said: Israel is saved in the Lord with an eternal salvation (Isa 45:17).
When he says, the Lord Jesus , he is referring to the mystery of the Incarnation; when he says, Christ , the reference is to the resurrection. He had mentioned these two articles above.
Lecture 2
Justice and salvation through faith and confession
10:10 For, with the heart, man believes unto justice: but, with the mouth, confession is made unto salvation. [n. 830]
10:11 For the Scripture says: whosoever believes in him shall not be confounded . [n. 833]
10:12 For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him. [n. 834]
10:13 For whosoever shall call upon the name of the Lord shall be saved.
10:14 How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher? [n. 835]
10:15 And how shall they preach unless they be sent? [n. 837] As it is written: how beautiful are the feet of them that preach the Gospel of peace, of them preaching good things ? [n. 839]
10:16 But all do not obey the Gospel. For Isaiah says: Lord, who has believed our report? [n. 842]
10:17 Faith therefore comes by hearing; and that which is heard, through the word of Christ. [n. 844]
830. 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.
First, he shows that by faith and confession of faith man obtains salvation;
second, he lays down the order of salvation, at how then shall they call on him ;
third, he draws the conclusion, at faith therefore comes by hearing .
831. In regard to the first he does three things. First, he presents his proposition, saying: I am correct in saying that if you confess with your lips and believe in your heart, you will be saved; for, with the heart, man believes unto justice , i.e., he believes in order that he may obtain justice through faith: since we are justified through faith (Rom 5:1).
Notice that he says man believes with the heart , i.e., his will, because man cannot believe, unless he wills. For the intellect of the believer, unlike that of the philosopher, does not assent to the truth as though compelled by force of reason; rather, he is moved to assent by the will; therefore, knowing does not pertain to man’s justice, which is in the will, but believing: Abraham believed God, and it was reckoned to him as justice (Gen 15:6).
But after he has been justified by faith, it is required that his faith work through love, in order to achieve salvation. Hence, he adds, but, with the mouth, confession is made unto salvation , i.e., to reach eternal salvation. But my salvation shall be forever (Isa 51:8).
832. Three kinds of confession are necessary for salvation.
First, the confession of one’s own iniquity: I said: I will confess my transgressions to the Lord (Ps 32:5), which is the confession of the repentant. The second is that by which a man confesses the goodness of God mercifully bestowing his benefits: sing to the Lord a new song, for he has done marvelous things (Ps 98:11), and this is the confession of one giving thanks. The third is the confession of divine truth: everyone who confesses me before men, I will also confess before my Father who is in heaven (Matt 10:32), and this is the confession of the believer, about which the Apostle is now speaking.
This confession is necessary for salvation, depending on circumstances of place and time, namely when one’s faith is demanded, namely, by a persecutor of the faith, as when the faith is endangered by an alien belief. Prelates especially ought to preach the faith to their subjects. Therefore, the baptized are anointed on the forehead with chrism in the form of a cross, so that they will not be ashamed to confess Christ crucified: I am not ashamed of the Gospel (Rom 1:16). What is said about confessing the faith applies to all virtuous acts necessary for salvation according to circumstances of time and place, for the precepts commanding the performance of these acts oblige us always but not for every moment of the day.
833. 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.
834. Third, when he says, there is no distinction , he shows that this applies to all men, when Isaiah asserts this indefinitely.
First, he asserts what he intends, saying: it is the same to say all who believe , and there is no distinction , at least of the Jew and the Greek : here there cannot be Greek and Jew, circumcised and uncircumcised (Col 3:11).
Second, he proves this with two reasons. The first is based on the fact that the same is Lord of all. Is he the God of the Jews only? Is he not also of the gentiles? (Rom 3:29). For God is the king of all the earth (Ps 46:8). Consequently, he provides for the salvation of all. The second is based on the fact that he is rich unto all that call upon him . For if his riches were not sufficient to supply for all, one might suppose that he could not provide for all believers. However, the riches of his goodness and mercy are inexhaustible. Or do you presume upon the riches of his goodness? (Rom 2:4); God, who is rich in mercy (Eph 2:4).
Third, he proves the same thing on the authority of Joel: everyone who calls upon the name of the Lord will be saved (Joel 2:32). This is done by calling on him through love and devout worship: when he calls on me, I will answer him (Ps 91:15).
835. 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.
In regard to this he does two things:
first, he shows that the later steps in this order cannot occur without the earlier;
second, he shows that after the earlier steps have been taken, the later do not necessarily follow, at but all do not obey the Gospel .
In regard to the first he does two things:
first, he presents the order of things required for salvation;
second, he supports what he had supposed, at as it is written .
836. First, therefore, he presents five things in order, beginning with the step which calls upon God, according to the authority of the prophet.
Therefore, he says, how then shall they call on him in whom they have not believed? As if to say: it is certainly true that unless faith is present, one cannot call on God to save him. This calling upon God pertains to confession with the lips, which proceeds from faith in the heart. I have believed, therefore have I spoken (Ps 115:10). We believed, and so we spoke (1 Cor 4:13).
837. 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 hearing is twofold: one is internal, by which one hears from God revealing: let me hear what God the Lord will speak (Ps 85:8); the other is that by which someone hears another man speaking in his presence: while Peter was still saying this, the Holy Spirit fell on all who heard the word (Acts 10:44).
The first kind of hearing does not pertain to all in common, but pertains properly to the grace of prophecy, which is a grace freely given to certain definite persons, but not to all: there are varieties of gifts (1 Cor 12:4).
But because he is now speaking of something that can pertain to all without distinction, as was said above, at for there is no distinction , it is the second kind of hearing that he has in mind. That is why he adds, and how shall they hear without a preacher? For outward hearing in the listener cannot occur without an action of the speaker. This is why the Lord commanded the disciples: go into the whole world and preach the Gospel to every creature (Matt 28:19).
But preachers do not possess the truths of faith of themselves but from God: what I have heard from the Lord of hosts, the God of Israel, I announce to you (Isa 21:10); for I received from the Lord what I also delivered to you (1 Cor 11:23). Therefore, he adds, and how shall they preach unless they be sent? As if to say: not worthily: I did not send the prophets, yet they ran (Jer 23:21).
838. But some are sent by the Lord in two ways.
In one way, immediately by God himself through internal inspiration: and now the Lord God has sent me and his Spirit (Jer 48:16). Sometimes the sign of this sending is the authority of Holy Scripture; hence, when John the Baptist was asked who he was, he invoked the authority of a prophet: I am the voice of one crying in the wilderness: make straight the way of the Lord, as the prophet Isaiah said (John 1:23). Sometimes it is the truth of what is announced. Hence, in contrast to this it is said: when a prophet speaks in the name of the Lord, if the word does not come to pass, that is a word which the Lord has not spoken (Deut 18:22). Sometimes the sign of this sending is the working of a miracle. Hence it says in Exodus that when Moses said to the Lord: they will not believe me or listen to my voice (Exod 4:1), the Lord gave him power to perform signs.
Nevertheless, the last two are not sufficient proof of a divine mission, especially when someone says something contrary to the faith. For it says in Deuteronomy: if a prophet arises among you and gives you a sign or a wonder, and the sign or wonder comes to pass, and if he says, ‘let us go after other gods,’ you shall not listen to the words of that prophet (Deut 13:1ff.).
Second, some are sent by God mediately on the authority of prelates, who take God’s place: with him we are sending the brother who is famous among all the churches for his preaching of the Gospel (2 Cor 8:18).
839. Then when he says, as it is written , he quotes an authority to prove what he had said about the need for preachers to be sent. He says, as it is written , namely, in Isaiah: how beautiful are the feet of them that preach the gospel of peace, of them preaching good things (Isa 52:7). Here our text has: how beautiful on the mountain are the feet of those who preach and announce peace, announcing good . And something similar is found in Nahum: behold on the mountains the feet of those who evangelize and announce peace (Nah 1:15).
840. In these words, first, the procedure of the preachers is commended when he says, how beautiful are the feet . This can be interpreted in two ways: in one way, so that by feet is understood their procedure, namely, because they proceed according to due order, not usurping the office of preachers: how graceful are your feet in sandals, O queenly maiden (Song 7:1).
In another way, by feet are understood their affections which are right, as long as they announce God’s word not with the intention of praise or gain but for the salvation of men and the glory of God: their feet were straight (Ezek 1:7).
841. Second, he touches on the preacher’s subject matter, which is twofold.
For they preach things useful for the present life. These he designates when he says, the gospel of peace , which is of three kinds. First, they announce the peace which Christ made between men and God: God was in Christ reconciling the world to himself, entrusting to us the word of reconciliation (2 Cor 5:19); let us have peace with God, through our Lord Jesus Christ (Rom 5:1). Second, he announces peace to be had with all men: if possible, so far as it depends upon you, live peaceably with all (Rom 12:18). Third, they announce the way a man can have peace within himself: much peace to them that love your law (Ps 119:165). Under these three are contained everything useful in this life for salvation with respect to God, to one’s neighbor, and to one’s self.
They also preach the things we hope to have in the other life. In regard to these he says, preaching good things : he will set him over all his goods (Luke 12:44).
842. Then when he says, but all do not obey the Gospel , he shows that the later steps do not always follow.
For although one cannot believe, unless he hears the word of the preacher, nevertheless, not everyone who hears believes; and this is what he says: but all do not obey the Gospel : not all have faith (2 Thess 3:2).
He says this to show that the outwardly spoken word of the preacher is not sufficient to cause faith, unless a man’s heart is attracted inwardly by the power of God speaking: everyone who has heard and learned from the Father comes to me (John 6:45). Consequently, if men believe, it should not be attributed to the industry of the preacher.
It also shows that not all unbelievers are excused from sin, but those who do not hear: if I had not come and spoken to them they would have no sin, but now they have no excuse for their sin (John 15:22).
And this is more consonant with what the Apostle will say further on.
843. Second, he cites his authority for this, when he says, for Isaiah says: Lord, who has believed our report? As if to say: a few; you are among unbelievers and destroyers (Ezek 2:6); for I have become as one who gleans in autumn the grapes of the vintage (Mic 7:1). Isaiah said this because he foresaw the future unbelief of the Jews: with a great spirit he saw the last things (Sir 48:27).
And he says, our report , referring either to what they heard from God: we have heard a heard thing from the Lord, and sent messengers to the nations (Obad 5:1); or referring to what men heard from the apostles: they heard your words, and they did not do them (Ezek 33:32).
844. 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? For unto you it is given for Christ, not only to believe in him, but also to suffer for him (Phil 1:29).
The answer is that two things are required for faith: one is the inclining of the heart to believe; and this does not come from hearing, but from the gift of grace; the other is a decision about what to believe, and this comes from hearing. Thus, Cornelius, whose heart was inclined toward belief, needed Peter to be sent to him to point out what he should believe.
From that which he said— how shall they hear without a preacher? And how shall they preach unless they be sent? —he concludes: that which is heard , namely by believers, is through the word of the preachers, which is the word of Christ , either because it is about Christ: we preach Christ (1 Cor 1:23), or because the preachers have been sent by Christ: for I received from the Lord what I also delivered to you (1 Cor 11:23).
Lecture 3
The Jews’ voluntary ignorance
10:18 But I say: have they not heard? Yes, verily: their sound has gone forth into all the earth: and their words unto the ends of the whole world. [n. 845]
10:19 But I say: has not Israel known? First, Moses says: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you . [n. 850]
10:20 But Isaiah is bold, and says: I was found by those who did not seek me. I appeared openly to those who did not ask after me . [n. 853]
10:21 But to Israel he says: all the day long have I spread my hands to a people that does not believe and contradicts me . [n. 855]
845. 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.
First, because they heard the teaching of the apostles;
second, from what they knew from the teachings of the law and of the prophets, at but I say: has not Israel known?
846. In regard to the first he does two things.
First, he asks a question, saying: we have said that faith comes from hearing and that men cannot believe a person whom they have not heard. But I say, have they not heard? so as to be totally excused for their unbelief, according to what is said in John: if I had not come and spoken to them, they would not have sin (John 15:22).
847. Second, he answers the question by interjecting the authority of the Psalm: their sound has gone forth into all the earth (Ps 19:4); i.e., the voice of the apostles whose fame has reached every land, both of Jews and of gentiles: destruction and death have said : with our ears we have heard the fame thereof (Job 28:22), namely, the wisdom preached by the apostles. For the Lord had commanded them: go into the whole world and preach the Gospel to every creature (Matt 28:19). And their words , i.e., their distinctive message, has gone out unto the ends of the whole world : from the ends of the earth we have heard praises (Isa 24:16); I have given you to be the light of the gentiles, to be my salvation even to the farthest part of the earth (Isa 49:6).
848. It should be noted that, according to Augustine, these words had not yet been fulfilled when the Apostle spoke them, but he foresaw that they would be fulfilled. So he uses the past for the future, because divine pre-ordination is certain of fulfillment; for David, whose words he employed, also used the past for the future. Augustine said this because even in his own day there were certain parts of Africa where the faith of Christ had not been preached.
Chrysostom, on the other hand, says that what is said here had been fulfilled in the time of the apostles. He draws this from Matthew: and this Gospel must be preached in the whole world, and then will come the consummation (Matt 24:14), i.e., the destruction of Jerusalem.
Each is correct in his own way. For in the days of the apostles, some report that their preaching had reached all nations, even to the ends of the world, at least through their disciples and even through the apostles themselves. For Matthew preached in Ethiopia, Thomas in India, Peter and Paul in the west. And this is what Chrysostom means. However, during the times of the apostles it had not been fulfilled in such a way that the Church had been built up in all nations, but it would be fulfilled before the end of the world, as Augustine says.
Yet Chrysostom’s explanation is more in keeping with the Apostle’s intention than is Augustine’s. For the basic excuse of their unbelief is not undercut by the fact that these unbelievers would hear something in the future. However, this does not imply that a report of the apostles’ preaching had reached every individual, although it had reached all nations.
849. Does this mean that those it has not reached, for example if they were raised in the jungle, have an excuse for their sin of unbelief?
The answer is that according to the Lord’s statement (John 15:22) those who have not heard the Lord speaking either in person or through his disciples are excused from the sin of unbelief. However, they will not obtain God’s blessing, namely, removal of original sin or any sin added by leading an evil life; for these, they are deservedly condemned. But if any of them did what was in his power, the Lord would provide for him according to his mercy by sending a preacher of the faith as he sent Peter to Cornelius (Acts 10:5ff.) and Paul into Macedonia (Acts 16:9ff.). Nevertheless, the fact that they do what is in their power, namely, by turning to God, proceeds from God’s moving their hearts to the good: turn us to you, O Lord, that we may be turned (Lam 5:19).
850. 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? They knew fully: instructed by the law (Rom 2:18); he has not dealt thus with another nation (Ps 147:20); we are happy, O Israel, because the things that are pleasing to God are made known to us (Bar 4:4).
Second, he says, first Moses says , he answers the question and shows that they did know: first, through the teaching of the law, saying, first, Moses , who is the lawgiver. By the fact that he says, first , it must not be understood as though there were two Moses, of whom he spoke of the first; but because Moses was the first, i.e., the chief teacher of the Jews: there has not risen a prophet since in Israel like Moses (Deut 34:12) or because he was the first among others to say this.
I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you . Here our text has this: I will provoke them by that which is not a people and by a foolish nation I will anger them (Deut 32:21).
851. Two differences should be noted here.
The first in regard to gentiles, since he says, not a nation , as though unworthy to be called a nation, because the gentiles were not united in the worship of one god: there are two nations which my soul abhors, and the third is no nation, which I hate (Sir 50:27). But he called the same nation a foolish nation. If in some sense it could be called a nation, inasmuch as it is united and governed by human law, it is, nevertheless, called foolish, as though lacking true wisdom, which consists in the knowledge and worship of God: you must no longer live as the gentiles do, in the futility of their minds; they are darkened in their minds, alienated from the life of God (Eph 4:17). And in this way it refers to the gentiles, namely in their state before conversion.
These two things can also be applied to the gentiles after conversion. They are called not a nation , i.e., not living in a gentile manner, as the Apostle says in the same place: that henceforward you walk not as also the gentiles walk (Eph 4:17). And converted gentiles are also called foolish by those who do not believe: if anyone among you seems to be wise in this world, let him become foolish that he may be wise (1 Cor 3:18).
852. The second difference consists in the fact that he first mentions the jealousy , i.e., the envy with which the Jews envied the converted gentiles: they make much of you, but for no good purpose (Gal 4:17); second, he mentions the anger with which they were irked against them: the wicked man makes plots against the just man, and gnashes his teeth at him (Ps 37:12).
These two are fittingly joined, because from envy springs anger: anger kills the foolish, and envy slays the little one (Job 5:2).
But God is said to produce jealousy and stir to anger, not by causing the malice in them but by withdrawing grace, or rather by effecting the conversion of the gentiles from which the Jews take occasion for jealousy and anger.
853. 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). And says: I was found by those who did not seek me; I appeared openly to those who did not ask for me ; here our text has: they have sought me who before asked not for me, they have found me who sought me not (Isa 65:1).
854. He mentions first the conversion of the gentiles, saying, I was found by those who did not seek me . This shows that the conversion of the gentiles was beyond their merits and intention: Christ became a servant in order that the gentiles might glorify God for his mercy (Rom 15:9). About this finding Matthew says: the kingdom of heaven is like a treasure in a field, which a man found (Matt 13:44).
Second, he shows the cause and manner of their conversion.
The cause, indeed, because it was not by chance that they found what they were not seeking but by the grace of him who willed to appear to them. This is indicated, when he says: I appeared ; the grace of God has appeared for the salvation of all men (Titus 2:11).
The manner was that Christ did not appear to the gentiles in the enigmas and figures of the law but in plain truth; hence he says: I appeared openly . Behold, now you speak plainly and do not speak a proverb (John 16:29). I appeared openly to those , i.e., the gentiles, who did not ask after me , i.e., who did not ask for my doctrine: they keep on praying to a god that cannot save (Isa 45:20).
855. 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. A people that continually provoke me to anger (Isa 65:2).
856. That he says, I have spread my hands , can be understood of Christ’s hands held out on the cross, which are said to have been held out all the day long , i.e., the principal part of a whole day, namely, from the sixth hour until evening (Matt 27:45). And although during that time the sun was darkened, the rocks rent, and the graves opened, the Jews persisted in their unbelief, blaspheming him, as it says in Matthew (Matt 28:39). Hence he adds, a people that does not believe and contradicts me : consider him who endured such contradiction against himself from sinners (Heb 12:3).
857. In another way, it can be taken as referring to God stretching out his hands to do miracles: when you stretch out your hand to cures and signs and prodigies to be worked through the holy name of your Son Jesus (Acts 4:30). The meaning then would be: all the day , i.e., through the whole time of my preaching, I have spread my hands , by working miracles, to a people that does not believe , even when they see miracles: if I had not done the works which no other man has done, they would not have sin (John 15:24); and contradicts me , i.e., slanders my miracles: by Beelzebub, the prince of demons, he casts out demons (Matt 12:24); your people are like those who contradict a priest (Hos 4:4).
858. Third, it can be understood of God stretching out his hands to give benefits to his people, in accord with Proverbs: I stretched out my hands, and there was none who paid attention (Prov 1:24). The meaning would then be: all the day , i.e., through the whole time of the law and the prophets, I spread my hands to give benefits to a people that does not believe and contradicts me : always you have been rebellious against the Lord (Deut 31:27).