Content of the tenth chapter: The Apostle intercedes for the Jews and shows that the righteousness which makes (mart) worthy of eternal life, comes alone from the Law of Christ (the Gospel) and from faith in Christ.
Man Obtains Righteousness Only by Faith in Christ Brethren, my heart's desire and 'prayer to God for Israel is, that they might he saved. For I hear them record that they have a zeal of God, hut not according to knowledge. For they heing ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thy 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 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; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the )ew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved (10:1-13). is, that Brethren, my heart's desire and prayer to God for Israel they might he saved (10:1). Here, according to St. Augustine, the Apostle begins to speak of the hope of the Jews, in order that the heathen might not exalt themselves over the Jews. For as he had
146 Commentary on Romans to reject the arrogance of the Jews inasmuch as they gloried in their works, he now must oppose the Gentiles, in order that they might not be overbearing as though God preferred them to the Jews.
For I hear them record that they have a zeal of God, hut not according to knowledge (10:2). It is commonly said: "The intention is good, and the purpose is true, but the means are misused." The goal which they (the ]ews) seek is correct; but the way is wrong by which they endeavor to reach the goal. They want to go east and instead they are going west. The arrogant zeal of good intentions does the same today. The Apostle expresses himself very mildly when he says "not according to knowledge." He wishes this to be understood in the sense that they set about with blind zeal, unwise urgency, and foolish purpose. That is the greatest danger
(threatening us); and it should serve us as an example that we may speak of the faults of the neighbor with mildness.
This — (to have zeal not according to knowledge) — is a terrible thing, which properly and alone resists faith, opposes obedience to God's Word, and makes men stiff-necked and incorrigible, as we perceive this in heretics and schismatics. For they insist upon their "good intentions" with stiff-necked and obstinate opposition, just as though they could not be mistaken; they believe that their salvation is altogether based upon the fact that they have good intentions and zeal of God. Such persons the Bible describes most properly as perverse in heart and corrupt in mind. Therefore we must note that to have a zeal of God according to knowledge means to regard nothing else as greater than always to be ready with fear and trembling to be guided, led and instructed (hy God) in all that is good, no matter how insignificant it may be.
Moses descriheth the righteousness which is of the law, That the man which doeth these things shall live hy them (10:5). The word "man" here has strong emphasis, for a man may do the works of the Law and live in them in such a way that he is not slain by the Law. But that does not suffice, for the righteousness of faith (needed for salvation) lies beyond man.
The righteousness which is of faith speaketh on this wise (10:6).
(He means to say): It teaches nothing else than the faith that Christ died and rose again. By this faith he may live who has not done the works of the Law according to the righteousness
Commentary on Romans 147 (demanded) of the Law. For here (in the righteousness of faith) no works are necessary, in order that we may live and be saved as this is demanded by the righteousness of the Law. Here faith suffices without works. Thus the Apostle compares the righteousness of the Law and the righteousness of faith and ascribes to the former works, but to the latter faithful trust without works.
Say not in thy heart, Who shall ascend into heaven? (10:6) These words Moses spoke, as we read in Deuteronomy 30:12, but not in this sense (of Paul). The Apostle, moved by the Spirit, out of his incomparably clear insight, reveals their real meaning, instructing us, as it were by an important proof, that the whole
Bible everywhere speaks alone of Christ when we regard its real meaning, even when the words, outwardly considered as a picture and image, may sound differently. For this reason we also read:
"Christ is the end of the law for righteousness" (10:4); that is, everything (in Scripture) points to Christ.
Who shall ascend into heaven? (10:6). That is, Christ is ascended into heaven and so you will be saved. Do not doubt that He ascended into heaven; for that is the Word (Gospel) which will save you. That in sum is the short way to salvation (by faith).
The whole righteousness of man which leads him to salvation depends on faith in the Word and not upon knowledge of works.
For this reason God, through the mouth of the prophets utters but this one rebuke, namely, that men do not care to hear His voice.
To the prophets He entrusted not works, but words or messages to be heard. So he speaks in Isaiah 66:2: "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." But this is what faith accomplishes, faith in the Word of God. Therefore we must listen to the Word with all zeal and fervor, with simplicity and closed eyes, with all wisdom and sincerity.
If thou. . .shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved (10:9). That is true, for, as we read in 4:25: "Who (Christ) was delivered for our offences, and was raised again for our justification." Therefore the Aposde quotes the somewhat obscure statements of Moses — (those in verses 6 and 7) — to explain that in truth our righteousness comes not from the law and works, but from the death and resurrection of 148 Commentary on Romans
Christ. Whoever believes these two facts will be saved as we read in the next verse.
With the heart man helieveth unto righteousness (10:10). He means to say: We attain righteousness through no works, no wisdom (of reason) no effort, no wealth, no honor. Many want themselves to be regarded as righteous because they know much, read much, teach much, or because they attain to high honors or do great service in the Church. But all this belongs to civil righteousness, which (for salvation) is rejected by God.
We obtain the true righteousness by believing sincerely the promises of God, as we read in 4:3: "Abraham believed God, and it was counted unto him for righteousness/'
With the mouth confession is made unto salvation (10:10).
Faith which leads to righteousness does not attain to the goal of righteousness, namely, salvation, unless it culminates in confession.
Confession is the chief work of faith; for here man denies himself and confesses God. And he dies (to himself^) in his confession of God by the denial of himself; for there can be no greater denial of oneself than this, that one dies to confess God. By doing this, he surrenders himself, in order that God may be confirmed and (/us) confession of Him (may he confirmed).
The same Lord over all is rich unto all that call upon him (10:12). This is the new expression. The Apostle might have said, as we read in Joel 2:13: "He is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil." But the Apostle means to emphasize the fact that God gives exceedingly abundantly above all that we ask or think, as we read in Ephesians
3 : 20, so that compared with His gifts, the prayers of those who call upon Him seem poor and modest. Those who call upon Him could never think of such great things (as He gives'), much less pray for them. So we read in II Corinthians 9:8: "God is able to make all grace abound toward you." He therefore is rich when
He gives; we are poor when we pray. He is mighty when He grants us our petitions; we are timid and weak when we ask. We do not pray for as much as He can and will give, for we do not pray according to His ability (to give), but far short of His ability, according to our weakness. But he can give only according to His might; therefore He always gives more than we ask for.
Commentary on Romans 149 Saving Faith Comes Through the Preaching of the 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, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes, verily, their sound went into all the earth, and their words unto the ends of the world. But 1 say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation 1 will anger you. But Esaias is very bold, and saith, 1 was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people (10:1 4-2 1 )
How shall they call on him in whom they have not "believed (10:
14). Here the Apostle meets the arrogance of the proud Jews; indeed, the arrogance of all who teach falsely and are of a haughty mind. Oh, that the false prophets only would heed these words!
How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (10:14) Even though they say that they hear, they boast in vain, unless they hear true preachers; for to hear false prophets means as much as not to hear.
They hear and they do not hear; they have ears, but do not hear, nor do they preach (the Word of God). This is a striking statement against all conceited and arrogant hearers and students (of the How shall they preach, except they be sent? (10:15). This is directed against all conceited teachers and arrogant instructors.
These four statements (10:14-15) follow one another in such a way that one leads to the other, but so that the last forms the foundation on which the others rest. Thus, 1. It is impossible that those preach who are not sent. 2. It is impossible that those hear who are without a preacher. 3. It is impossible that they believe who do not hear. 4. It is impossible that they call upon Him who do not believe. To these must be added a last one, namely:
5. It is impossible that they who do not call upon the name of the Lord shall be saved. So, then, the entire source and origin of 150 Commentary on Romans salvation rests on this, that God sends out someone, (a true minister of the Word'). If He does not send out any, then they who preach preach falsely, and their preaching is no preaching at all. In fact, it would be better for them not to preach. Then also they who hear, hear error, and it would be better for them not to hear.
Then also they who believe, would believe false doctrine, and it would be better for them not to believe. Then also they who call upon Him would call falsely (upon a false lord), and it would be better for them not to call. For such preachers do not preach; such hearers do not hear; such believers do not believe; such callers do not call; they will be damned because they would be saved (by falsehood). So we read in Proverbs 1:28 ff.: "Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the Lord."
In chapter 1:2 the Apostle emphasizes very strongly that the Gospel did not come into the world through any single person. It was promised long before it appeared; it is therefore not a figment of modern times. It came through many prophets of God, and indeed not only through the Word that was preached, but also through that which is in Holy Scripture. Such proof the heretics must show for their doctrine or heresy; they must show where their doctrine was promised before (in the Old Testament) and by whom.
Then also they must show by whom it was published (in the New Testament) and in what Scripture it is written, for they must present as witnesses also the written testimonies. Only they can preach with certainty who proclaim the Gospel without any error.
How beautiful are the feet of them that preach the gospel of peace (10:15). By this quotation the Apostle shows that only those can preach truly who are sent (by God). Those cannot preach the divine Word and be messengers of God whom He has not sent and to whom He has not entrusted His Word. With the same words the Apostle also points out the nature of (spiritual) peace and its gifts. These blessings are heard only in the divine Word and are apprehended by faith. They cannot be presented in visible form, as the Jews expected.
The word "beautiful" stands for purity, for they (that preach the gospel of peace and bring glad tidings of good things) do not Commentary on Romans 151 proclaim the Gospel for their own advantage or on account of vain glory, as this happens here and there today. They preach solely from obedience to God and for the sake of the salvation of their hearers. But the Hebrew word means also what is lovely and pleasant. Therefore the meaning of the expression is: "For those who are under the Law, the message of the Gospel is lovely and desirable. The Law indeed reveals sin, makes the sinner guilty7 , and fills his conscience with fear; the Gospel, however proclaims to those who have been terrified the desired healing.
The Law pronounces punishment, but the Gospel good things.
The Law preaches wrath; the Gospel peace. The Law says, as we read in Galatians 3:10: "Cursed is every one that continueth not in all things which are written in the book of the law to do them." But the Gospel says: "Behold the Lamb of God, which taketh away the sin of the world!" The Law oppresses conscience through the revealed sins: the Gospel frees conscience and gives it peace through faith in Christ.
The expression "good things" refers to the granting of {divine) grace and its blessings; "peace," however, to the removal of what is evil. Therefore the Apostle mentions "peace" first and then "good things." For no one will receive this (spiritual) peace and these
(spiritual) good things, unless he has first renounced the peace and good things of the world and by faith is patient under the evil and anxiety of this world and of conscience.
But what is the meaning of "feet"? According to some, the word indicates how ardently the coming of those that bring glad tidings of good things is awaited by all whose troubled consciences are in anguish because of sin. More rightly perhaps this term indicates the words (of the messengers) or the announcement of their message, as we read in Psalm 19:4: "Their words (are gone out) to the end of the world"; or in Psalm 147: 15: "His word runneth very swiftly."
But they have not all obeyed the gospel (10:16). This verse goes back to what was said before to confirm the four propositions stated above in their proper order. First of all the statement: "Whosoever shall call upon the name of the Lord shall be saved" (v. 13;
Joel 2:32). If, then, they did not all obey the Gospel, why do they boast so arrogantly that they call upon the name of the Lord according to the word of the prophet (]oel)7 How could they call
152 Commentary on Romans upon Him in whom they did not believe? But the fact that they did not all believe is proved by the words of Isaiah: "Lord who hath believed our report" (Isa. 53:1)?
Verse 16 confirms also the words "How shall they believe in him of whom they have not heard?" (v. 14). He says: "Faith cometh by hearing" (v. 17). This means that unless they hear, they cannot believe. The verse moreover, confirms the statement:
"How shall they hear without a preacher" (v. 14)? Hearing indeed comes only through the Word of Christ. Lastly, the verse confirms the statement: "How beautiful are the feet of them that preach the gospel of peace" (v. 15). The Apostle here emphasizes the fact that he is speaking of a Word which no one can comprehend. It can be apprehended only by hearing it in true faith. At this Word the Jews were offended, for they sought signs and wonders.
1 will provoke you to jealousy by them that are no peofle, and by a foolish nation 1 will anger you (10: 19). That is to say: As you chose for yourselves another god, by which you provoked me, so I will choose (for myself) another people by which I will anger you and punish the evil which you have done against me.
These are words of divine grace, for their purpose is to glorify God's grace. He saves only sinners, makes wise only the foolish and the weak, enriches only the poor, and makes alive only the dead. And indeed not those who merely regard themselves as such, but who really are such and acknowledge this. The heathen indeed were not God's people, but a foolish nation, in order that they might acknowledge God's grace when they were saved without their merit and works. The proud, however, who trust in their merit and wisdom, become angry and murmur when there is given to others freely and without their merit that (salvation') after which they sought with so much zeal. By this they prove that they did not seek God for His sake, but for their own sakes, because they sinfully loved themselves and hypocritically desired their own advantage. Had they really sought God, they would have been glad that others were saved, and would not have been enraged
Cat the conversion of the Gentiles).
1 was found of them that sought me not (10:20). Isaiah writes this against the Jews who boasted of their merits. The Jews certainly do not like to hear that they have been rejected. When
Commentary on Romans 153 Christ told them that at the time of Elias there were many widows in Israel, but that the prophet was sent only to the pagan widow in Sarepta (Luke 4:26), they wanted to hurl Him over a precipice.
For they perceived that they were rejected before the heathen and regarded as unworthy (of salvation*). For them this was an unbearable thought; they were proud of the blood of the Fathers and boasted of the righteousness of the Law. But here it tells them: I have made myself known to them, (the Gentiles), because of my grace and not because of the zeal or merits of any man. Here the word applies: "Whosoever shall exalt himself shall be abased"
(Matt. 23:12). All this was written and done in order that the overbearing arrogance of men (in spiritual matters) might be suppressed and the grace of God might be magnified, for "he that glorieth, let him glory in the Lord" (I Cor. 1:31).