Romans 10:7 Komentář

The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter: - I. That there is a great difference between the righteousness of the law, which the unbelieving Jews were wedded to, and the righteousness of faith offered in the gospel (Rom 10:1-11). II. That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level (Rom 10:12 to the end).

INTRODUCTION TO ROMANS 10 In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Rom 10:1, by bearing testimony of their zeal for God, Rom 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Rom 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Rom 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Rom 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Rom 10:6, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Rom 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Rom 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Rom 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Rom 10:11, by a testimony from the prophet, Isa 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Rom 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Rom 10:13, by a passage of Scripture in Joe 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Isa 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Isa 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Rom 10:14, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Psa 19:4, cited, Rom 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, Deu 32:21, which the apostle produces, Rom 10:19, and from a passage in the prophecy of Isa 65:1. So that this was no other than what Moses and the prophets said should be, Rom 10:20, and the chapter is closed, Rom 10:21, with another passage out of the same prophet in the next verse, showing the rejection of Christ and his Gospel by the Jews, and which justifies their being cast off by him, of which the apostle treats largely in the next chapter.

We are not to think that Christ is in heaven in such a way as to be absent from the depths.… Furthermore, if someone should go down into the depths in his mind and thought, thinking that Christ is contained there and that he can somehow be called back from the dead … let him realize that he ought to think of Christ as he thinks of the Word, the truth and the righteousness of God. These things are not limited to a particular place but are present everywhere, nor can they be called up from the lower depths, but they can be grasped only by the mind and the intellect.

"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. 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 shall be saved." To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? he gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things (for when thou doest all, then thou shall live); but the righteousness which is of faith doth not say this, but what? "If thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." Then again that we may not seem to be making it contemptible by showing it to be easy and cheap, observe how he expands his account of it. For he does not come immediately to the words just given, but what does he say? "But the righteousness which is of faith saith on this wise; Say not in thine heart, Who shall go up into heaven? (that is, to bring Christ down); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)" For as to the virtue manifested in works there is opposed a listlessness, which relaxeth our labors, and it requireth a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigor to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham's case, so he does here also. For having there shown that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were a thing of no account, to extol the nature of faith, he says, "Who against hope believed in hope, that he might become the father of many nations. And being not weak in faith, he considered his own body now dead, and the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform": so he showed that there is need of vigor, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he does here also, and shows that it requires a wise mind, and a spirit heavenly and great. And he does not say merely, "Say not," but, "Say not in thine heart," that is, do not so much as think of doubting and saying with thyself, And how can this be? You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God.

The quotation is from Deuteronomy [30:12], but the last phrase is the apostle’s own addition. He says that someone who does not doubt about the hope which is in Christ has the righteousness of faith.

The Word of God leaves believers in no doubt either about the descent of the Lord from heaven for our sake or about the resurrection from the dead and the ascent into heaven.

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.

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. 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). 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.

The apostle expresses his earnest desire for the salvation of the Jews, Rom 10:1. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Rom 10:2-4. The righteousness which is of the law described, Rom 10:5. That which is by faith described also, Rom 10:6-10. He that believes and calls on the name of the Lord shall be saved, Rom 10:11-13. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, Rom 10:14-16. Faith comes by hearing, Rom 10:17. The universal spread of the Gospel predicted by the prophets, Rom 10:18-20. The ingratitude and disobedience of the Israelites, Rom 10:21.

SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21) Brethren, my heart's desire--The word here expresses "entire complacency," that in which the heart would experience full satisfaction. and prayer--"supplication." to God for Israel--"for them" is the true reading; the subject being continued from the close of the preceding chapter. is, that they may be saved--"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Rom 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.

Or, Who shall descend, &c.--another case of impossibility, suggested by Pro 30:4, and perhaps also Amo 9:2 --probably proverbial expressions of impossibility (compare Psa 139:7-10; Pro 24:7, &c.).