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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.

But to Israel he saith,.... Or against Israel, or concerning Israel he saith in the same prophecy in Isa 65:2. All day long I have stretched forth my hands, unto a disobedient and gainsaying people: very rightly does the apostle apply these words to Israel, as he does the former to the Gentiles; and just in like manner does the above mentioned Jewish writer, R. Moses the priest, interpret them. The Lord's "stretching out his hands all the day long" to them, designs the ministry of the prophets one after another to them, the preaching of John the Baptist, of Christ and his apostles among them: but they were a stiffnecked and rebellious people, uncircumcised in heart and ears; would have none of his counsel, and despised his reproof; contradicted and blasphemed the word; rejected the Messiah and his Gospel; killed the Prince of life, and persecuted his apostles; so that it was just with God to write a "Lo-ammi", Hos_1:9, upon them, and cast them off; and, to pave the way for the account of the rejection of these people in the next chapter, is all this said, and these testimonies produced. Next: Romans Chapter 11

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."

Whence, again, it is manifest that "the city must simultaneously be exterminated" at the time when its "Leader" had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: "I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins." And in the Psalms, David says: "They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar.

The Hebrew text does not contain the words and contrary, but here the apostle has followed the Septuagint and quoted the passage as they understood it.

"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? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness hath not attained to the law of righteousness." This Esaias also says here. For to say, "I was found of them that sought me not, I was made manifest unto them which asked not after me," is the same with saying, "that the Gentiles which followed not after righteousness have attained unto righteousness." Then to show that what was happening was not of God's grace only, but also of the temper of those who came to Him, as also the casting off of the others came of the disputatiousness of those who disobeyed, hear what he proceeds with. "But to Israel He saith, All the day long have I stretched forth My hands to a disobedient and gainsaying people;" here meaning by the day the whole period of the former dispensation. But the stretching out of the hands, means calling and drawing them to Him, and inviting them. Then to show that the fault was all their own, he says "to a disobedient and gainsaying people." You see what a great charge this is against them! For they did not obey Him even when He invited them, but they gainsaid Him, and that when they saw Him doing so, not once or twice or thrice, but the whole period. But others who had never known Him, had the power to draw Him to them. Not that he says they themselves had the power to do it, but to take away lofty imaginings even from those of the Gentiles, and to show that it was His grace that wrought the whole, He says, I was made manifest, and I was found. It may be said, Were they then void of everything? By no means, for the taking of the things found, and the getting a knowledge of what was manifested to them, was what they contributed themselves.

The hands of the Lord lifted up to heaven were not begging for help but were sheltering us, his miserable creatures.

Here Israel refers to the Israel of the flesh, those who are children of Abraham but not according to faith. For the true Israel is spiritual and sees God by believing in him. “All day long” means “always.”This passage may also refer to the Savior, who held out his hands on the cross to plead forgiveness for those who were killing him.

It appears from the holding out of his hands that God is calling the people to himself. It is also a sign pointing toward the form of the cross.

The same prophet who made promises of this sort to the Gentiles issues similar warnings here to the Jews, so that you may know that both were foretold. The holding out of the hands means, allegorically, the cross.

Lest the Jews should have the right to say to God: You were found by the Gentiles, but You did not wish to deal with us, the prophet adds: I "all day long," that is, at all times, "stretched out My hands," that is, I drew you to Myself, but you proved to be a disobedient and obstinate people. Therefore, you are to blame, not I. I stretched out My hands to you and called you, but you did not listen. From this it is evident that the Israelites both heard and knew, but did not wish to submit.

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). 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). 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). 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).

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.

But to Israel he saith - In the very next verse, (Isa 65:2), All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made Rom 10:16, that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter. I. In the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle's quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture - as, on this supposition, they would serve him as well without as with the true meaning - he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose. 1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, Rom 10:6-8, he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, Rom 10:18, he quotes Psa 19:4, though it is likely (see the note on Rom 10:18) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them. 2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So Rom 2:24; Rom 8:36; Rom 9:27-29; Rom 11:2-5, Rom 11:8-10; Rom 15:21. 3. Sometimes the quotation is only intended to explain a doctrinal point, as Rom 1:17; Rom 4:6-8, Rom 4:18-21; Rom 9:20, Rom 9:21; Rom 10:15; Rom 15:3. 4. Sometimes the quotation is designed to prove a doctrinal point. Rom 3:4, Rom 3:10-19; Rom 4:3-17; Rom 5:12-14; Rom 9:7, Rom 9:9, Rom 9:12, Rom 9:13, Rom 9:15, Rom 9:17; Rom 10:5, Rom 10:11, Rom 10:13; Rom 12:19, Rom 12:20; Rom 13:9; Rom 14:11. 5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as Rom 9:25, Rom 9:26, Rom 9:33; Rom 10:16, Rom 10:19-21; Rom 11:26, Rom 11:27; Rom 15:9-13. These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it. These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes. II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby - to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for, 1. The law makes no provision for the pardon of sin. 2. It affords no helps for the performance of duty. 3. It makes no allowances for imperfections in duty, or for imperfections is our nature. 4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man. 5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But, 1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned. 2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbor as himself. 3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift!

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.

But to--rather, "with regard to" Israel he saith, All day--"All the day" long I have stretched out my hands--"did I stretch forth" my hands--the attitude of gracious entreaty. unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part. Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Rom 10:1-3; and see on Rom 9:7, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Rom 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Rev 22:17 (Rom 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Rom 10:4-13). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" (Mar 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mat 9:37-38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Isa 6:8), is not heard everywhere (Rom 10:14-15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Rom 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Rom 10:20-21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Rom 10:21). Next: Romans Chapter 11