Chapter 10

5 The scripture sheweth the difference betwixt the righteousness of the law, and this of faith, 11 and that all, both Jew and Gentile, that believe, shall not be confounded, 18 and that the Gentiles shall receive the word and believe. 19 Israel was not ignorant of these things.

1. Brethren. Paul frequently uses this expression when he wishes to be specially emphatic (see Rom. 7:1; 8:12; 12:1; 1 Cor. 14:20; Gal. 3:15). The subject he discusses in this chapter is the fact asserted in Rom. 9:31–33, that Israel had failed to attain to righteousness because they had been seeking for a righteousness based upon the merits of their own works. But before entering upon the painful task of pointing out the failure and guilt of his own people, Paul renews his assurance of heartfelt concern for their salvation (cf. ch. 9:1–3).

Desire. Gr. eudokia, “good will,” “good pleasure,” “approval.” Compare the use of the word in Matt. 11:26; Eph. 1:5, 9; Phil. 1:15; 2:13; 2 Thess. 1:11. Paul sincerely longed for the salvation of his fellow Jews.

Prayer. Gr. deeµsis, “petition,” “supplication” (see Eph. 6:18; Phil. 4:6; 1 Tim. 2:1; 5:5), from the word deomai, “to want,” “to beg,” “to pray.” Deeµsis is distinguished from proseucheµ, the word for prayer in general (Rom. 1:10), in that deeµsis describes a request for a particular benefit.

For Israel. Textual evidence favors (cf. p. 10) the reading “for them,” that is, those who have been mentioned in ch. 9:31–33. The pronoun indicates the close connection between the two chapters. Chapter 10 is an unbroken continuation of Paul’s argument concerning the rejection of Israel, which was his subject in ch. 9.

Might be saved. It is significant that immediately after his discussion of the Jews’ rejection of Christ, Paul should pray for their salvation. This shows that he did not regard their case as hopeless, despite their sinful conduct. Moreover, if Paul had considered their rejection as the predetermined will of God for their destruction, as some have understood the doctrine of predestination, he would not have prayed that they might yet be saved. The gospel teaches that “whosoever shall call upon the name of the Lord shall be saved” (v. 13). The gospel is for all men, including the Jews (chs. 1:16; 3:29, 30; 10:12).

2. I bear them record. Or, “I bear them witness.” Paul was well able to do this from his own sad experience. He himself had once been “more exceedingly zealous of the traditions of my fathers” (Gal. 1:14), and thus was well acquainted with their misguided zeal (see Acts 22:3; Phil. 3:6).

Zeal of God. That is, zeal for God. Compare the phrase “the zeal of thine house,” meaning “the zeal for thy house” (Ps. 69:9; John 2:17). The Jews prided themselves upon their zeal for God and for His law (Acts 21:20; 22:3; cf. Gal. 1:14), and Paul has well described their ardor in matters pertaining to religion during that period.

The sad history of the Jews is that, in spite of their great religious zeal, they did not attain to righteousness (Rom. 9:30–32). Their religion was legal and formal to the last degree. Their outward show of scrupulous obedience was a cloak for inward corruption (ch. 2:17–29). Yet Paul seems to be speaking of their zeal for God as something which in itself is commendable, and, as in ch. 1:8, he points to a good quality first before going on to discuss their failures. He appears to find in this misplaced zeal some ground for encouragement, some hope that if such zeal could be directed toward the true way of righteousness, they might yet be saved.

Knowledge. Gr. epignoµsis. This word denotes a full and thorough knowledge (cf. chs. 1:28; 3:20). The Jews were not without knowledge as such (gnoµsis), but they lacked the true knowledge that could have led them to serve God in the right way. They had been specially favored with knowledge about God (ch. 3:1, 2), but their zeal for Him had not been intelligent. Though they knew the writings of the law and the prophets, they had no true insight into the meaning of God’s words and works. Their unenlightened ardor became mere fanaticism, and they showed more zeal for the form and the letter than for God.

3. For. This verse explains why the zeal of the Jews was “not according to knowledge.” Had they been willing to obey God’s will, they would have come to an understanding of the truth (see John 7:17). But they refused to submit.

Being ignorant of. Paul later shows that this ignorance was inexcusable, for the Jews had had every opportunity to become enlightened (Rom. 10:14–21; cf. John 5:39, 40).

God’s righteousness. See on ch. 1:17.

Going about. Gr. zeµteoµ, literally, “to seek,” “to strive.”

To establish. Gr. histeµmi, “to set up.” The word suggests the element of pride in the endeavor the Jews put forth to set up their own righteousness. In their professed zeal for God the Jews were really working for self. Compare Hosea’s description, “Israel is an empty vine, he bringeth forth fruit unto himself” (Hosea 10:1). Instead of seeking for God’s righteousness in God’s way, the Jews self-righteously relied on their own works (cf. Phil. 3:9). They came to regard the mere performance of the sacrifices and ordinances as righteousness in itself, instead of looking to the righteousness of the One to whom all these things pointed. Thus their religion degenerated into a self-sufficient, self-glorifying formalism. And the more the Jews lost sight of God’s righteousness, the more rigorous they became in the observance of these forms for establishing their own righteousness.

Submitted. Gr. hupotassoµ, a common verb meaning “to put oneself under orders,” “to obey” (cf. James 4:7; 1 Peter 2:13; 5:5). The form of the verb here found is better translated “did submit.” The passage would then read “did not submit themselves.” The Jews prided themselves upon their knowledge of God and the divine law (Rom. 2:17–20) but in actuality they were refusing to conform to God’s will. Confident in their own righteousness, they would not yield their hearts to a plan that required them to come confessing that they had no acceptable righteousness of their own (Isa. 64:6) and that their salvation depended upon the merits of another. No obstacle to salvation by grace is so great as the self-righteousness of a sinner. By their unwillingness to submit to God’s commandment “that we should believe on the name of his Son Jesus Christ” (1 John 3:23), the Jews revealed that their professed faith in God was but empty lip service, for the essence of faith is trusting obedience. This unwillingness to submit was the cause, not only of their ignorance, but also of their rejection as the chosen people.

4. Christ is the end of the law. In the Greek the word for “end,” telos, is in the position of emphasis. This passage has been variously interpreted to mean that Christ is the termination of the law as such, Christ is the goal, or aim, of the law (cf. Gal. 3:24), Christ is the fulfillment of the law (cf. Matt. 5:17), or Christ is the termination of the law as a means of salvation (cf. Rom. 6:14). The first interpretation is that of the antinomians and is a perversion of Scripture (see on ch. 3:31). The last three interpretations all set forth propositions that are true, but the third of these seems best to fit the context of this verse. Paul is contrasting God’s way of righteousness by faith with man’s attempt at righteousness by law. The message of the gospel is that Christ is the end of law as a way of righteousness to everyone who has faith. It is perhaps significant that the definite article “the” is omitted with “law” (see on ch. 2:12), indicating that Paul is referring to the principle of law in general rather than to any law in particular. Moreover, the drift of the whole argument shows that Paul is speaking of law in a general sense.

This verse does not imply that righteousness actually could be obtained by law in OT times and that with the coming of Christ faith has been substituted for law as the way of righteousness. Since the fall of Adam, God has revealed only one way by which men may be saved—by faith in the coming Messiah (Gen. 3:15; 4:3–5; Heb. 11:4; cf. Rom. 4). Nor may the passage be taken to mean that Christ is the termination of law as such and that hence men are no longer under obligation to obey God’s law. It is law as a method of obtaining righteousness that has been brought to an end by Christ. God’s purpose in proclaiming His laws to Israel was to reveal to them their sinfulness (Rom. 3:20) and their need of a Saviour (Gal. 3:24). But the Jews had perverted God’s purpose and had used the laws, both moral and ceremonial, as the means of establishing their own righteousness by their own attempts at legalistic obedience. Christ came to bring this mistaken abuse of law to an end and to point the way back to faith. Such faith does not abolish law but rather establishes it (see on Rom. 3:31) and makes it possible for men to fulfill its requirements (see on ch. 8:4).

5. For Moses. Paul now describes the contrast between righteousness by law and righteousness by faith in language drawn from the OT. By so doing he also shows that there is no contradiction between the OT and the NT on this subject.

Describeth. Gr. graphoµ. Literally, “to write.” Textual evidence may be cited (cf. p. 10) for the following reading of v. 5: “Moses writes that the man who performs the righteousness which is based on law shall live by it.” The quotation is from Lev. 18:5, which reads, “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them” (cf. Gal. 3:12). Paul quotes these words with the implication, based on Jewish concepts, that righteousness by law demands the perfect fulfillment of the law. It must be kept to the very letter. There is no grace or mercy. All that the law demands must be done, or there is no salvation (see Gal. 3:10–13). But this is a condition that has never been fulfilled by fallen man, as Paul has clearly shown in Rom. 1–3, and which never can be fulfilled by unregenerate sinners (ch. 8:5–8). Consequently, there can be only condemnation for those who depend upon their own fulfillment of the law for justification before God (ch. 3:20).

It is significant that in the context of Lev. 18:5, the law of God is described as consisting of statutes and judgments which actually could be kept and by the keeping of which the people would enter into life. The references to this same passage by Ezekiel (ch. 20:11, 13, 21) and Nehemiah (ch. 9:13, 29) also show that the condition could be fulfilled and the promise attained. With the greater revelation of God’s plan in the NT we see that the assumption underlying these OT passages is that Christians should fix their faith in the Redeemer to come and thus obtain forgiveness of sins and enabling grace for obedience (see on Eze. 16:60; 20:11; 36:26). These Scriptures must not be taken to imply that righteousness may be obtained by the keeping of the law apart from faith. But the Pharisees and, under their guidance, the mass of the Jewish people entertained this erroneous view. They asked for righteousness and life as a reward for their own strict observance of the law. Their relationship with God was purely legalistic. Their covenant with Him was one of works rather than of faith and grace. God sought to lead them to a higher experience, but they refused to progress (see on Eze. 16:60).

It is to expose the error of such a position that Paul quotes Lev. 18:5. He uses the words of Moses himself to remind the legalistic Jews that righteousness comes only to those who obey. But such obedience man is not able to render unaided. Compare Jesus’ reply to the lawyer seeking “the righteousness which is of the law,” “This do, and thou shalt live” (Luke 10:28).

6. Which is of faith. Paul personifies righteousness by faith as if it were itself speaking. Compare the personification of wisdom (Prov. 1:20; Luke 11:49) and of exhortation (Heb. 12:5). The apostle might have said, “Moses speaks thus concerning righteousness by faith.” Thus both parts of Rom. 10:4 are proved by the testimony of Moses, namely the impossibility of obtaining righteousness by law (v. 5) and the assurance that we may obtain righteousness by faith (vs. 6–8).

Many commentators have found difficulty in the fact that Paul uses words of Moses which seem to pertain only to the law, to describe righteousness by faith. But the difficulty lies in the mistaken assumption, so widely held, that the law and the gospel are diametrically opposed to each other. The problem is resolved by recognizing that righteousness by faith has always been God’s method for saving man and that the giving of the law through Moses was in an integral part of this plan. Moreover, Moses was especially used by God to set up the great system of types and ceremonies that symbolized the whole plan of righteousness by faith in Christ. Consequently, it is quite unreasonable to assume that Moses was ignorant of the proper relationship between the law and the gospel and that whenever he spoke so strongly of obedience to God’s commandments he was commending righteousness by law rather than by faith.

Speaketh on this wise. That is, speaks in this manner. The quotation is from Deut. 30:11–14. In that chapter Moses lists the blessings that would come to Israel if they were obedient to God’s law. It is important to observe that Moses is speaking to those to whom he has previously said: “God will circumcise thine heart, … to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut. 30:6). Moses is here describing the experience of truly penitent and faithful Israelites. He is speaking of the law from the point of view of Israelites circumcised in heart. It is not necessary to suppose, as have many commentators, that Paul is merely appropriating the words of Moses about the law, and thus applying them to something that Moses did not have in mind. As Paul found righteousness by faith in Abraham, who believed and obeyed God, so here he finds the essence of righteousness by faith in the experience of those who turn in repentance to God and love and obey Him with all their heart and soul. The words of Moses, understood in their true spiritual sense, describe a righteousness which is, indeed, righteousness by faith.

Say not in thine heart. This expression is found in Deut. 9:4 and is used by Paul to introduce his quotation from Deut. 30:12–14. “To say in the heart” represents a Hebrew idiom meaning “to think,” usually of an evil thought (see also Deut. 15:9; 18:21; Ps. 14:1; Matt. 3:9; 24:48; Rev. 18:7; cf. 1 Cor. 7:37).

Who shall ascend? Moses spoke these words to point out that God’s word is not far off and beyond man’s reach, but that it has already been revealed and has been made plain to him. Paul uses the same words concerning the gospel, the still clearer revelation of God’s word that has been given in Christ.

To bring Christ down. As though He had not yet come. Righteousness by faith says, “Do not doubt that Christ has already come. The Son of God has already become man and dwelt among us. Faith is not so difficult a matter, for Christ has come.”

7. Who shall descend? Instead of “Who shall go over the sea for us?” (Deut. 30:13), Paul says, “Who shall descend into the deep?” As there was no need for the Israelites to search beyond the sea to bring back God’s commandments, so there is no need for anyone to descend into the deep to bring up Christ. He has already risen.

The deep. Gr. abussos, “the abyss” (see on Mark 5:10). Paul apparently applies the term to the place of the dead, to which Christ had “descended.”

8. What saith it? That is, What does righteousness by faith say? Paul continues to personify righteousness by faith (see on v. 6).

The word is nigh thee. The purpose of the OT passage was to assure Israel that God had made provision whereby the requirements of the law could be fulfilled. The everlasting covenant made with Adam in Eden provided pardon for transgression and enabling grace for obedience through faith in the Messiah to come. Men revealed their faith in the Redeemer by presenting their animal sacrifices and by observing the other requirements of the ritual law. This covenant, given to Adam and renewed to Abraham, the Israelites were reticent to receive (see on Eze. 16:60). They chose, instead, to seek righteousness through their own efforts toward obedience. The OT prophets sought repeatedly to lead the people to accept the provisions of God’s eternal plan, but without success. The Lord, through Jeremiah, offered them the new covenant (see on Jer. 31:31–34). Ezekiel stressed the need of a “new heart” and a “new spirit” (see on Eze. 36:26). Thus righteousness by faith was offered to them, “but the word preached did not profit them, not being mixed with faith in them that heard it” (Heb. 4:2; cf. Gal. 3:8). The word was “nigh” them. All that was required of them was belief with the heart and confession with the mouth. Thus Paul contrasts the simplicity of righteousness by faith with the laborious and hopeless task of legalistically attempting to set up one’s own righteousness (Rom. 10:2, 3, 5).

The word of faith. That is, the gospel message concerning faith. This is the only occurrence of this expression in the NT. The word which Moses describes as “very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deut. 30:14) is essentially the same as “the word of faith” preached by Paul—the gospel, which announces faith as the principle of righteousness.

Which we preach. Paul adds this to emphasize that the truth of righteousness by faith is not unknown but may be understood by all who are willing to listen. That the Jews cannot excuse themselves on the ground of ignorance is more fully stated in vs. 14–21.

9. That. Or, “because.” If the translation “that” is retained, Paul is stating the contents of the message about faith. If “because” is preferred, Paul is giving proof that the word of faith is nigh. In either case the contents of the message of faith are shown to correspond with Moses’ teaching in Deuteronomy.

Confess. Gr. homologeoµ. The same word is often translated “profess,” and the related noun, “profession” (Matt. 7:23; Titus 1:16; Heb. 3:1). It means, literally, “to agree with,” “to say the same thing as someone else.” Thus the confession of a believer is the expression of his agreement with all that God has declared to be true. This includes all that God has revealed about His law, our sin, and our need of a Saviour. It includes all that God has stated about the only means of salvation—faith in His Son, Jesus Christ.

The Lord Jesus. Or, “that Jesus is Lord” (cf. 1 Cor. 12:3; Phil. 2:11). The Jews attributed lordship solely to God the Father. The Gentiles worshipped the emperor as their lord. But the Christians recognized Christ as “the Lord from heaven” (1 Cor. 15:47), the only Son of God (John 3:16), who is the exalted head of the church (Eph. 5:23) and Lord of all (Acts 10:36). Confession of His lordship implies a willingness to follow His leading and obey His commandments (John 14:21; 1 John 2:3, 4).

Believe. Belief normally precedes confession, but Paul is following the order of v. 8, where mouth is mentioned before heart. In v. 10 Paul gives the normal order of faith, then confession.

God hath raised him. See on v. 7. The resurrection was the confirmation of Christ’s claims, the divine seal on His sacrifice (see on ch. 1:4). By believing that God raised Jesus from the dead, the Christian acknowledges Christ’s triumph over sin and death and His power to justify and save sinners (see on ch. 4:25). As contrasted with righteousness by law (ch. 10:5), righteousness by faith depends upon what Christ has done and can do rather than upon what we are able to do.

10. The heart. See on ch. 1:21. The Jews regarded the heart as the seat of the inner life of thought and feeling. To them the heart did not represent the affections as distinguished from the intellect. By referring to belief “with the heart” Paul implies that faith involves a complete inward change. And this change results in justification and righteousness (chs. 3:22; 5:1).

Confession. The outward evidence of the inward change is the confession of the mouth, the decided standing up for what is believed to be true. A willingness to confess Christ in word and deed has always been the test of true discipleship (Matt. 10:32; Luke 12:8; cf. Rev. 3:5). A good confession before the world, maintained to the end, will result in salvation (cf. Rev. 2:10).

11. The scripture saith. The quotation is from Isa. 28:16 (see on Rom. 9:33).

Whosoever. This word is not in the text of Isaiah. Paul desired to emphasize the fact that the gospel was for all.

12. For. This introduces Paul’s explanation of “whosoever” in v. 11.

Difference. Or, “distinction” (cf. ch. 3:22). Jews and Gentiles alike have sinned and stand in need of salvation (see on ch. 3:23). God has provided only one means whereby men may be saved. He does not have one provision for the Jew and another for the Gentile. Hence all national, class, social, and individual distinctions vanish.

The Greek. That is, the Gentile (see on ch. 1:16).

The same Lord over all. Or, “the same Lord is Lord of all” (RV; RSV). Jews and Gentiles alike have the same Lord (cf. ch. 3:29, 30), who has redeemed all mankind (John 3:16). A comparison with vs. 9, 11 of Rom. 10 indicates that “Lord” here refers to Christ. In Acts 10:36 Christ is called “Lord of all” (cf. Rom. 14:9; Phil. 2:10, 11).

Rich unto all. There is no limit to the Lord’s resources (see Rom. 8:32; 11:33; Eph. 1:7; 2:7; 3:8).

Call upon him. Calling upon the Lord or calling upon the name of the Lord is a customary expression almost equivalent to worshiping the Lord. It probably arose from the habit of beginning an address to a deity by first mentioning his name. The Hebrews were known as those who called upon Jehovah. The Christians were those who called upon Christ (1 Cor. 1:2). It is significant to see this expression used of Christ in the NT, for since worship is due to God alone, this is clear recognition of Christ’s divinity (see Acts 7:59, 60; 9:14, 21; 22:16; 2 Tim. 2:22). On the deity of Christ see Additional Note on John 1.

13. Whosoever shall call. The quotation is from Joel 2:32. The passage was also quoted by Peter in his sermon on the day of Pentecost (Acts 2:21). The Jews understood the passage in Joel to mean that all true worshipers of Jehovah would be delivered in the day of God’s judgment. Paul applies the passage to Christ. The words “all flesh” (Joel 2:28) show that the Gentiles are included in the prophecy.

14. How then shall they call? Having stated the universality of salvation by faith, Paul now discusses the conditions that must be fulfilled in order for all to have the opportunity to accept it. He lists these conditions as a series of questions. Each question in the chain is an argument, the conclusion of which is tacitly assumed and forms the basis of the next question. For example, “How can they call on the Lord unless they believe in Him? They cannot; therefore, they must first believe. But how can they believe if they have not heard? They cannot.” And so on.

Some connect vs. 14 and 15 with the preceding passage and relate them to the preaching of the gospel to the Gentiles. If the gospel is intended for everyone, as implied in the “whosoever” of v. 13, then it should be preached to everyone. Others connect vs. 14 and 15 more closely with the remaining verses of the chapter. They argue that Paul is not dealing in this section with the mission to the Gentiles but with the unbelief of the Jews. The Jews, as Paul has already explained, have been “ignorant” of the right way to obtain righteousness. To convince them of their very great guilt in this matter, Paul seeks to show that they have had ample opportunity to know and understand God’s plan. He begins by asking what conditions are necessary for “calling on the Lord,” and then shows that these conditions have been fulfilled. Therefore the Jews are without excuse for their unbelief.

The argument in vs. 14–21 may be summarized as follows: Have the preachers of the gospel been sent, so that all may have opportunity to believe (v. 14)? Yes, the gospel has been preached, as Isaiah foretold (v. 15). Does the fact that all have not believed prove that they have not heard (v. 16)? No, for Isaiah also foretold that some would not receive the message (vs. 16, 17). Is it possible that some of the Jews may not have heard (v. 18)? This could not be, for the gospel message has gone everywhere. Even if it is true that Israel heard the gospel, is it possible that they did not grasp its significance (v. 19)? This also could not be, for, as Moses and Isaiah have described, the less privileged and less enlightened Gentiles have been able to understand (vs. 19, 20). Therefore, the Jews cannot plead ignorance of the gospel as an excuse for their unbelief. The real fact is that, as Isaiah has said, they are a disobedient, self-willed people (v. 21).

Of whom. To hear the gospel from a preacher sent of Christ is to hear Christ (2 Cor. 5:20). The Lord is heard speaking through His chosen representatives.

15. They be sent. Gr. apostelloµ, from which is derived the word apostolos, “apostle.” As the Father sent His Son, so the Son sent His apostles, and they in turn, under the guidance of the Spirit of Christ, sent out others (see Luke 9:2; 10:1, 3; John 4:38; 17:18; Acts 26:17; 1 Cor. 1:17). The proclamation of a divine message must be made by one who has been commissioned by God for that purpose (cf. Jer. 1:7; 7:25; 14:14, 15; 23:21).

As it is written. The quotation is from Isa. 52:7. Paul quotes the passage freely and briefly, omitting “upon the mountains,” as having perhaps only local or poetic significance, changing the singular “him that bringeth” into the plural, and omitting “that publisheth salvation.”

How beautiful are the feet. That is, how welcome is the coming (see on Isa. 52:7).

That preach the gospel of peace. Textual evidence favors (cf. p. 10) the omission of this clause.

By using this quotation Paul implies that the commissioned messengers have been sent. For the meaning of the passage in the original context see on Isa. 52:7. This section of Isaiah was regarded by both Jews and Christians as pointing forward to the work of the Messiah. The glad tidings of deliverance from Babylonian captivity symbolize the good news of salvation.

Bring glad tidings. Gr. euaggelizoµ, from which is derived the word for “gospel,” euaggelion (see on ch. 1:1).

16. Obeyed. Gr. hupakouoµ, “to obey as the result of listening,” “to hearken,” “to heed” (see on ch. 5:19). The word is especially appropriate in this context, where Paul is describing the unbelief with which the message of the gospel has been received. The Jews heard, but they did not heed.

The gospel. Or, “glad tidings,” “good news” (see on ch. 1:1).

Esaias saith. The quotation is from Isa. 53:1. The Hebrew text does not have the word “Lord,” but it occurs in the LXX. The disobedience of the Jews was also foreseen by the prophet. Immediately after his description of the messengers of good news (Isa. 52), Isaiah predicts the failure of the people to receive the message. Compare the statement of the fulfillment of this prophecy in John 12:37, 38. This quotation also carries the implication (cf. Rom. 10:15) that the message had been given, or else it could not have been heard and disbelieved.

17. Faith. Or, “belief.” In order to appreciate the close connection between vs. 16, 17, one must observe that the Greek language does not have two separate words for “belief” and “faith.” The Gr. pistis, “faith,” or “belief,” is the noun derived from pisteuoµ, the verb translated “hath believed” in v. 16 (see on ch. 3:3).

Hearing. Gr. akoeµ, appearing twice in this verse. In v. 16 akoeµ is rendered “report,” there meaning, literally, “what is heard.” If the same meaning is assigned to akoeµ here, the following translation is possible: “Who has believed what he has heard from us? So faith comes from what is heard, and what is heard comes by the word of God.” This translation makes more apparent the connection between vs. 16, 17.

The word of God. Textual evidence favors (cf. p. 10) the reading “the word of Christ.” This could mean “the message about Christ,” as “the word of faith” (v. 8) means “the message about faith” (see on v. 8). This verse is an important statement of the nature and source of true faith. Genuine faith is not a blind confidence to be exercised in the absence of adequate evidence. Faith is our conviction about things that we cannot see (Heb. 11:1), and this conviction must be founded upon knowledge, a knowledge based upon the Word of God, the message about Christ. As a means of developing a transforming and enduring faith, there is no substitute for the regular and earnest study of the Bible.

18. But I say. The Jews might claim that they had not had opportunity to hear, and hence had not accepted the gospel. Paul proceeds to disprove this claim.

Have they not heard? Or, “Is it that they did not hear?” or “Did they fail to hear?” The Greek construction of this question indicates that a negative answer is expected and that the excuse cannot be admitted. “They” refers to the “not all” of v. 16, meaning particularly the unbelieving Jews.

Yes verily. This is Paul’s emphatic correction to the suggestion that they had not heard the message. He asserts, on the contrary, that the gospel has gone to all the world, and he makes his assertion in the words of Ps. 19:4.

Sound. Gr.phthoggos, an onomatopoeic word (pronounced “phthongos”), imitating the sound made by the vibration of a musical instrument or the human voice (cf. 1 Cor. 14:7). In the OT this verse reads “measuring line” rather than “sound” (see on Ps. 19:4). According to the psalmist, “their sound” is the voice of nature, the silent witness with which “the heavens declare the glory of God; and the firmament sheweth his handywork” (Ps. 19:1). The psalmist compares the revelation of God in His works (Ps. 19:1–6) with the special revelation of Himself through His word (Ps. 19:7–11). Paul sees in this a representation of the worldwide preaching of the gospel, and he uses the words of the psalmist to describe how the “sound” of the preachers of the word of faith has gone out “into all the earth.”

The world. Gr. oikoumeneµ, “the inhabited world” (see on Luke 2:1). At the time of the writing of this epistle, the gospel had apparently not been preached literally everywhere, for it had evidently not yet been taken to Spain (see Rom. 15:20, 24, 28). However, the message of faith had already been spread so widely throughout the world that Paul is justified in making such a broad general statement. In fact, within his generation the gospel was carried “to every creature which is under heaven” (Col. 1:23; cf. Ed 96). Moreover, the message was always taken “to the Jew first” (Acts 9:20; 11:19; 13:5; 14:1; 17:1, 2, 10; 18:4, 19; 28:17; Rom. 1:16), and it is probably Paul’s primary purpose in this chapter to show that no Israelite can excuse himself upon the plea that he had never heard the gospel.

19. Did not Israel know? More precisely, “Is it that Israel did not know?” or “Did Israel fail to understand?” As in v. 18, the Greek construction expects a negative answer. Despite the revelation of God through Moses, and through the prophets, Israel remained ignorant of God’s way of righteousness.

First. That is, first in order, first in prophetic line.

Moses saith. The quotation is from Deut. 32:21. The same Moses who had communicated to Israel their special favors and advantages over the Gentiles had also set up the rule of faith by which this position of favor could possibly, and would in fact, be reversed at some time in the future (see Deut. 32:18, 20).

I will provoke you. By showing mercy to the Gentiles, God hoped to stir up His own people to jealousy and to inspire them with zeal for Him. Compare Hosea 2:23; Rom. 9:25.

By them that are no people. Literally, “upon a no-nation” (cf. Deut. 32:21). The Gentiles are called a “no-nation” because they did not stand in the recognized relation with God in which Israel stood (see Deut. 4:5–8). They were a “foolish nation” because they had not received the same revelation of God, but, instead, worshiped idols of wood and stone (see on Rom. 1:21). Paul aimed to provoke his countrymen to jealousy by pointing out to them that, as Moses had predicted, God had now taken into His special favor people whom the Jews were accustomed to regard as inferior (see ch. 11:14). In doing this the apostle purposed to make clear by his earnest prayers that his people might repent and find salvation in Jesus Christ (chs. 9:1–3; 10:1).

20. But Esaias. Or, “then Isaiah,” or “and Isaiah.”

I was found. The quotation is from Isa. 65:1. The unexpected faith of the Gentiles should be a rebuke to the privileged and enlightened yet unbelieving Jews (cf. ch. 9:30–33).

21. To Israel. That is, with regard to Israel, or of Israel.

He saith. That is, Isaiah saith. The prophet is speaking in God’s name. The quotation is from Isa. 65:2 and agrees with the LXX more than with the Hebrew.

All day long. Isaiah thus expresses God’s patience and long-suffering toward His people, even though they persist in disobeying Him and refusing His invitations. God’s dealings, even with rebellious sinners, are full of tenderness and pity. All day long He extends the arm of His mercy to the disobedient and gainsaying. That God has always been so gracious and long-suffering will at last be acknowledged by those who have spurned Him (Rev. 15:4; GC 670, 671).

Gainsaying. Literally, “talking back,” “contradictory.” In refusing and resisting the gospel, the Jews were revealing a characteristic that had long been pointed out and condemned by the prophets. Before his martyrdom Stephen made the same charge (Acts 7:51–53; see also Luke 13:34).

Ellen G. White comments

1    AA 374

2     1T 165; 2T 110, 147, 232; 3T 109; 4T 489; 5T 343

3     MB 55; PK 709; PP 372

6–9DA 184

10   AH 401; CT 242; 5T 536

11, 12  MM 251

11–13DA 403

12   DA 249

14   GW 19; TM 399; 6T 21; 9T 52

14, 15  7T 224

17   COL 100

20   PK 367

20, 21  AA 375; DA 458