Romans 10

—confession is made unto salvation.] The Spirit of God, who clearly foresaw what would be the turn of mankind, that some would think it needless to believe, and others to profess their belief, hath warned men separately against each of these errors, in many places of the New Testament, and jointly against both in this passage: which plainly declares, that faith in the Gospel is the ground of our acceptance with God at present, and that an open acknowledgment of the Gospel in consequence of that faith, is one of the things necessary to our happiness hereafter. This duty requires, that without forwardness or affectation, without vehemence or bitterness, every Christian avow himself, in every becoming way, to be what he is: by constantly attending the publick worship of God; renewing his baptismal vow in the solemn ordinance of confirmation; stately coming to the holy table; and shewing, by the reverence of his deportment, that he doeth all this as matter of conscience, not of form; by practising with simplicity and openness every other precept of his religion; and leaving no room to doubt from what principle he acts: by “abstaining from all appearance of evil” in his own behaviour and discourse, and approving the like abstinence in that of others: by despising the contempt or hatred, which may fall upon him for such a conduct; “esteeming” as an lessons “the reproach of Christ,” and “choosing rather to suffer affliction,” if he must, “with the people of God, than to enjoy the pleasures of sin for a season.” Abp. Secker.

Salvation open to all believers. The Jews knew these things. the name of the Lord shall be saved.

Ver. 1.— For I also am an Israelite, &c.] Not a proselyte converted to the Jewish faith, but a Jew by lineal descent from Abraham: yet am not I cast off by God. Burkitt.

—for to provoke them to jealousy.] That is, to excite the Jews to emulation of the faith and obedience of the Gentiles. Dr. Wells.

Romans 10:2

2.— which he foreknew.] That is, whom He once made choice of, as His peculiar Church and people. Compare Amos iii. 2; 1 Pet. i. 2. Parkhurst, Pyle, Dr. Whitby. — Wot ye not what the scripture saith of Elias? &c.] The Apostle says, that the state of the Jews now is much as it was in Elijah’s time; and that some of the nation still remain the Church of God, by embracing the Gospel. Pyle. — how he maketh intercession to God against Israel.] The phrase, rendered “maketh intercession against,” signifies to accuse or charge a person with a crime. Dr. Whitby.

Romans 10:5

5.— a remnant according to the election of grace.] That is, a remnant of Jews, reserved or left, according as they were elected or chosen out from the rest of their countrymen, to the blessings of the Gospel through the free grace of God vouchsafed to them on their believing in Christ, without any previous merit on their parts. See Eph. ii. 8, 9. Parkhurst.

Romans 10:6

6. And if by grace, then it is no more of works: &c.] The Apostle takes occasion to observe by the way, that if this remnant is now the people of God by the grace of the Gospel, then it is not so by virtue of the works

Romans 10:7

7.— Israel hath not obtained &c.] That is, the generality of the people of Israel. Dr. Hammond. — the election] Such of them as believe in Christ, and so are chosen by God to constitute His people, together with the believing Gentiles. Dr. Wells. “The election” is a collective appellation of the part elected, which in other places He calls “a remnant.” They were those Jews who sought righteousness by faith in Christ, and not by the deeds of the law, and so became the people of God, that people which He had chosen to be His. Locke.

Romans 10:8

8. But what saith it? The word is nigh thee, &c.] But thus the evangelical justification is described: That, which is required of us towards it, is within the reach of any ordinary understanding to conceive, being proclaimed by us to all that will believe; and within the compass of a Christian to perform, through Christ that strengthens him. Dr. Hammond.

This was spoken literally by Moses of the law then written, and by God’s descent on Sinai revealed to all: but especially meant of, and verified in, the revelation of Christ and the Gospel, and the Spirit in our hearts enabling us to obey the word. Bp. Fell.

—nigh thee.] Things obscure and difficult were said by the Hebrews to be “far off:” but things easily understood and easily attained, were said to be “nigh,” or “present,” Rom. vii. 18—21. Of this latter character was the duty of faith. Drs. Hammond and Macknight.

8.— God hath given them] That is, for their obstinacy has permitted them to have, “the spirit of slumber,” &c. Dr. Wells. The correspondent Hebrew and Greek terms, signifying “to give,” are often used to signify permission. Dr. Whitby. The Apostle means, that the generality of the Jews resisted Christ when He was preached to them, and so grew obstinately blind: and thus in them was performed what Isaiah spoke of those, who first hardened their hearts against God: God gave them up to blindness and deafness, and so they continue to this day. Dr. Hammond. “Unto this day” is added by the Apostle, to shew that the Jews always had the same vicious dispositions. Dr. Macknight.

Romans 10:9

9.—if thou shalt confess with thy mouth the Lord Jesus.] That is, in all times, particularly in a time of persecution, own Christ Jesus to be our Lord, and declare that we will serve Him, and adhere to Him, be ruled of Him, and expect to be saved only by Him. Burkitt.

—and shalt believe in thine heart &c.] As the principle of Christian practice; conforming thy practice to that belief in forsaking sin and arising to new life, in imitation of Christ’s rising from the grave. Dr. Hammond.

The true saving faith, at the same time that it informs the understanding, influences the will and affections. The Christian man believeth with the heart, whilst infidelity proceeds from an averseness of our affections, from “an evil heart of unbelief.” Heb. iii. 12. Dr. Gloucester Ridley.

—that God hath raised him from the dead.] It seems to have been mentioned as the principal article to be believed in order to salvation, because by that miracle God demonstrated Jesus to be His Son, established His authority as a lawgiver, and rendered all the things which He had taught and promised indubitable. Dr. Macknight.

9. And David saith, Let their table &c.] Or, ‘This table shall be,’ &c. The words may be properly rendered in the future tense. Dr. Whitby. What David said prophetically of some in his time, applies to the hardening of the Jews on the preaching of the Gospel. Dr. Hammond. — and a recompence unto them:] Of their evil deeds. Dr. Whitby.

Romans 10:10

10.—For with the heart man believeth unto righteousness:] That is, by Christian faith he becomes acceptable to God, and gradually improves in all piety and

Romans 10:11

11.— Have they stumbled that they should fall?] That is, irrecoverably, and so as to be never more capable of being the people of God. Dr. Wells. — through their fall salvation is come unto the Gentiles.] That is, upon their refusing to embrace the Anno DOMINI 60. I Or, hardened. c I sal. 29. 10. I Or, remnant. d I sal. 8. 9. a Ps. 60. 22. f Ps. 60. 23. There is hope of the Jews’ conversion. ROMANS. The Gentiles may not boast against them, Anno DOMINI 60. Or, decep, or, less. is come unto the Gentiles, for to provoke them to jealousy.

Romans 10:12

12. —of the world.] Of the Gentiles, as opposed to the Jews. Parkhurst.

—how much more their fulness?] That is, the coming in of the Jews to the faith of Christ. Dr. Wells. The Apostle’s meaning is, that the general conversion of the Jews will afford to the Gentiles the completest evidence of the truth of the Gospel, by shewing them that it is the finishing of a grand scheme, which God had been carrying on for the salvation of mankind, by means of His dispensation towards the Jews. Dr. Macknight.

Romans 10:13

13. — whosoever shall call upon the name of the Lord] This text presents us with a double argument in favour of our Lord’s divinity. First, it applies to Him what by the Prophet Joel is spoken of Jehovah: secondly, it affirms Him to be the object of religious adoration. Either of these particulars does indeed imply the other. For if He be Jehovah, He must be the object of religious adoration; and, if the object of religious adoration, He must be Jehovah. Bp. Horne.

“The Lord” in this verse must be the same with “the Lord Jesus” in the ninth verse; otherwise, St. Paul’s argument is invalid and fallacious. But “the Lord” in this verse is no other than “Jehovah,” as appears from the Prophet Joel, from whom this Scripture is taken. Therefore our Saviour is here called “Lord,” as that name or title is the interpretation of Jehovah. Bp. Pearson.

Romans 10:14

14. How then shall they call on him &c.] The Apostle, having made it appear from the foregoing passages of the Jewish Scriptures, that God intended to save the Gentiles as well as the Jews through faith in Christ, here proceeds to shew the unreasonableness of the Jews in being displeased with him, forasmuch as his preaching the Gospel was in obedience to God’s mission of him, and agreeable to what was in general foretold by their own Prophets. Dr. Wells.

15. —I may provoke to emulation them which are my flesh.] My brethren, the Jews. Dr. Hammond. This seems to be said in allusion to those words of God, Deut. xxxii. 21: that seeing them, who before were not the people of God, now chosen to be His people, and invested with the privileges which formerly belonged to them, they might be induced to believe, and so might still share in all these blessings. Dr. Whitby.

I speak thus particularly to the Gentile believers among you, inasmuch as I am the Apostle of the Gentiles; but I magnify mine office, I set forth the greatness and extent of the blessing communicated to them by my ministry, that I may provoke my natural kinsmen, the Jews, by way of emulation, to embrace the Gospel likewise, and so may save some of them. T. Edwards.

Romans 10:15

15. — as it is written, How beautiful &c.] As if he had said, The necessity of persons being sent to preach the Gospel to the Gentiles being evident from the foregoing induction, we accordingly have been sent to preach the Gospel to them, agreeably to what is foretold by Isaiah, chap. iii. 7. Dr. Wells.

16. —be the reconciling of the world.] That is, a means of sending and spreading the Gospel among the Gentiles, and so of bringing them into the Church, and obtaining pardon for them upon their repentance. Dr. Hammond.

—life from the dead?] That is, it shall be matter of the greatest joy, such as receiving a dead friend raised to life again; and this the more, because the general conversion of the Jews shall be accompanied or attended with the general conversion of the rest of the world. Dr. Wells.

Romans 10:16

16. But they have not all obeyed the Gospel. &c.] The Apostle, whilst he acknowledges that all, who had heard the Gospel, did not receive it, observes that this was not wonderful, and was indeed no other than had been foretold. Dr. Wells.

17. For if the firstfruit be holy, &c.] The Apostle argues, that it cannot be thought improbable that there should be such a receiving of the Israelites into favour, as the people of God, upon a comparison of their natural state with that of the Gentiles. Dr. Wells. The argument runs thus: If God so loved Abraham, Isaac,

and Jacob, as to engage His word that “He would be a God unto them and to their seed after them,” Gen. xvii. 7; and by thus entering into covenant with them, hallowed to himself all their posterity, even as the “first-fruits” of their dough, being made an offering, hallowed the whole “lump,” Numb. xv. 20; then will He in His good time be so mindful of them, as to bring them again into His covenant, so that “they shall be His people, and He shall be their God;” for “as touching the election they are (still) beloved for the fathers’ sake.” Dr. Whitby.

—if the root be holy, &c.] This is an allusion to Jer. xi. 16, where the Jewish nation, made the people or visible Church of God by virtue of the covenant at Sinai, are represented under the figure of “a green olive tree,” of which Abraham is “the root,” and his descendants by Isaac “the branches.” Dr. Macknight.

Romans 10:17

17. So then faith cometh by hearing, &c.] The meaning is, It is very evident, and these testimonies shew, that faith comes by hearing, and hearing by the preaching of the word of God. Burkitt, Dr. Whitby. Whence it follows, that the Jews had no reason to look on St. Paul, as a person ill-affected to them, because he professed himself to be in a special manner the Apostle of the Gentiles. Dr. Wells.

18. —a wild olive tree.] Rather, ‘a wild olive branch;’ for branches only are ingrafted. Drs. Hammond and Macknight.

—of the root and fatness of the olive tree:] That is, of the promises made to the seed of Abraham, remission of sins and justification. Dr. Hammond. All the outward privileges and ordinances, all spiritual benefits and blessings, which belong to the Jewish Church. Burkitt.

The juice of the cultivated olive is called “fatness,” because from its fruit, which is formed by that juice, oil is expressed. Dr. Macknight.

Romans 10:18

18. But I say, Have they not heard? &c.] It was no less than a miracle, that the Gospel in the space of a few years should be preached to all nations, and planted in

into all the earth, and their words unto the ends of the world.

18. Boast not against the branches.] Though the great faith, that most disordered the Church and principally exercised the Apostle’s care in this Epistle, was from the Jews pressing the necessity of legal observances, and not brooking that the Gentiles, though converts to Christianity, should be admitted into their communion, without being circumcised; yet it is plain from this verse, as also from chap. xiv. 3, 10, that the convert Gentiles were not wholly without fault on their side, in treating the Jews with disesteem and contempt. To this also, as it comes in his way, he applies fit remedies, particularly in this chapter, and chap. xiv. Locke.

—thou bearest not the root, but the root thee.] Remember, that the blessings pertaining to thee, a Christian, are derived to thee from the promise made to Abraham and his spiritual seed, but no benefit accrues to Abraham or his race by any thing derived from thee. Dr. Wells.

Romans 10:19

19. But I say, Did not Israel know? &c.] That is, did they not know of God’s intention to call the Gentiles to salvation, as well as themselves: and consequently can their ignorance be admitted as any excuse for their taking offence at the Gospel, because it offers salvation to the Gentiles as well as to them? The Apostle answers the question by citing prophecies from Moses and Isaiah, which foretell that such was the intention of God. Dr. Wells.

Romans 10:20

20. But Esaias is very bold,] Or, speaks yet more expressly concerning the offer of salvation to the Gentiles, and their acceptance of it. In the following verse the Apostle observes, that the obstinate infidelity of the Jews, and their rejection of the Gospel, were signified by the same Prophet with equal plainness. Pyle.

Chap. XI. St. Paul shews, that though the main body of the Jewish nation are rejected from being God’s people, yet they are not universally cast off, but a remnant is saved, who by embracing the Gospel continue a part of His peculiar people in the Church of Christ. Whence it follows, that since this privilege is preserved to them by their obedience to the Gospel, it cannot be had by the observance of the law; and therefore they only who embrace Christianity are now the people of God. Neither hath God rejected the main body of the Jewish nation; but when the conversion of the Gentiles, professing the Gospel in its purity and simplicity, shall be advanced to that degree of fulness which God foresees and intends, it shall become the means of converting the Jews, and so of restoring the whole race of mankind from the death of sin, to a new state of life, in which the earth shall be filled with the knowledge of the Lord, and the people shall be all righteous. Which consideration ought to prevail with the Gentile Christians, not to be highly conceited of themselves, and despise the Jews; but to take heed to preserve their station by a behaviour worthy of the privilege they enjoy, considering that as the Jews were cut off for infidelity, and they have obtained their present station by faithfulness, so unless they persevere in that faithfulness, they too shall be cut off likewise. Neither ought they to despise the Jews as utterly rejected of God, but to esteem them as the children of the Patriarchs, and included in

God hath not cast off all Israel. Anno DOMINI 60. The Gentiles may not insult upon them:

20. —Be not highminded.] Vannt not thyself over them, because of thy present condition: “but fear,” lest thy case should hereafter be no better than that of the rejected Jews. Drs. Whitby and Wells. The best

for there is a promise of their salvation. Anno DOMINI 66.

Romans 10:22

22.—toward thee, goodness, if thou continue in his goodness:] Infinite mercy on the Gentiles, if they make a fit use of the mercy afforded them: if having received the Gospel, they obey it, and walk worthy of it. Dr. Hammond.

—otherwise thou also shalt be cut off.] The Lord is with a people only whilst they are with Him: if they serve and seek Him, He will be found of them; but if they forsake Him, He will cast them off for ever. Burkitt.

Romans 10:23

23.—for God is able to graff them in again.] God can, and certainly will, receive them again. Dr. Hammond. From the power of God in this place, we may reasonably conclude His will also. Compare chap. xiv. 4; 2 Cor. ix. 8. Dr. Whitby.

Romans 10:24

24. For if thou wert—graffed contrary to nature—how much more shall these, &c.] This reasoning is very just. The conversion of the Jews, though it hath not yet happened, appears more probable than did the conversion of the Gentiles, before that event took place. Dr. Macknight.

Romans 10:25

25.—of this mystery.] Concerning the intended calling of the now rejected Jews. Dr. Whitby. Termed a “mystery,” because it was hidden or unknown, till revealed. Parkhurst.

The Apostle here proves that the rejection of the Jews was neither total nor final; not total, because “blindness happened to Israel” only “in part;” not final, but for a time only, namely, “till the fulness of the Gentiles should be come in,” that is, till the time of the more complete conversion of the Gentiles. Burkitt, Dr. Whitby.

Romans 10:26

26. And so all Israel shall be saved.] That is, called and put into a state of salvation. Dr. Whitby. Shall be converted. Dr. Wells. By coming into the Christian Church, they shall have the means of salvation bestowed on them. Dr. Macknight. It is plain that the salvation which St. Paul speaks of in this discourse, concerning the nation of the Jews and the Gentile world in the gross, is not eternal happiness in heaven, but the profession of the true religion here on earth. That all the Jewish nation may become the people of God again by taking up the Christian profession, may be easily conceived. But that every person of such a Christian

nation, shall attain eternal salvation in heaven, no one can imagine to be here intended. Locke.

—as it is written, &c.] Hence it appears from the predictions of the Prophets of God, that there shall be a general calling of the Jews to the faith of the Gospel before the second coming of Christ. Burkitt.

It has been well remarked, that, as this Epistle was written long after the most remarkable conversion of the Jews by the first preaching of the Apostles, and after St. Paul had been about thirty years engaged in his work, it appears that the prophecies relating to the calling of the Jews were not accomplished then, and consequently are not yet accomplished. Dr. Doddridge.

Romans 10:28

28.—they are enemies] To God; that is, they are no longer the people of God: but then this is “for your sakes,” the fall and diminishing of them being the enriching of you; you being admitted to be the people of God on their being cast off. Dr. Wells.

—but as touching the election.] Namely, of that nation to be an holy people to Himself. Dr. Whitby. The very persons here said to be “beloved” in respect of “the election,” are in the preceding clause said to be “enemies” in respect of “the Gospel.” Wherefore this election cannot be of individuals to eternal life, but it is that national election, whereby the Jews were made the Church and people of God. In respect of that “election” the Jews are still “beloved” of God. For although they be cast off for their unbelief, yet in consequence of the promises made to their fathers they are in some future period to become the people of God by believing the Gospel. Dr. Whitby remarks, that there is a twofold “election” of the Jews mentioned in this chapter: one, whereby they were made the people of God through their natural descent from the fathers, and which Moses has described, Deut. vii. 6—8. The other, whereby such of them as believed in Christ, were made the people of God under the Gospel dispensation. This latter “election” is mentioned in the seventh verse. Dr. Macknight.

Romans 10:29

29. For the gifts and calling of God are without repentance.] God will not repent of the special favours allowed to this people, and His promises made to their fathers. Dr. Hammond.

The reason is, because promises of this kind are founded upon such grounds as cannot be altered; even upon the original fixed and permanent designs, intentions, and constitutions of all-wise Providence in the government of the world through successive ages, of

God’s judgments are unsearchable. Anno DOMINI 68. Or, obeyed. Or, obeyed. Or, shall them all up together.

Romans 10:30

30. — have not believed God.] Were in a state of idolistry, vice, and superstition. Pyle. Were disobedient. Dr. Hammond and Whitby. The fault of the Gentiles consisted in their not obeying God, so far as their reason, if rightly used, would have directed them. On this account St. Paul tells them, chap. i. 20, they were “without excuse.” Dr. Wells. — have now obtained mercy through their unbelief.] Have now, upon the Jews rejecting the Gospel, had the Gospel preached to you. Dr. Hammond.

Romans 10:31

31. — through your mercy] That they also may obtain mercy together with you, and you with them, the fulness of the Gentiles coming in with their conversion. This argument for the calling of the Jews runs thus: If God hath called the Gentiles to His grace, after a long idolatry and infidelity, though they were never before admitted to those privileges which the Jews enjoyed, nor had God promised to be their God for ever, much more will He recall His chosen people from their infidelity. Dr. Whitby.

Romans 10:32

32. For God hath concluded them all in unbelief.] He hath suffered both Jews and Gentiles successively for some time to remain under the power of unbelief and disobedience, that so He might in His own time fulfil the great counsel of His goodness, in shewing undeserved mercy to all, both Jew and Gentile, and ordering things by His wise and gracious Providence so as to bring them all to the Christian faith. Burkitt, Dr. Wells. From all the foregoing arguments we may collect, that the conversion of the Jewish nation to the Christian faith has good foundation in the holy Scriptures: it has been the received doctrine of the Church of Christ in all ages. Burkitt.

Romans 10:33

33. O the depth of the riches &c.] Here the Apostle concludes the chapter with an awful admiration at the depth of the abundant grace and goodness of God, in bearing with the infidelity of the Jews, and the obatinacy of the Gentiles: as also of His unsearchable wisdom in making first the rejection of the Jews a mean of calling the Gentiles, and then working upon the obstinate Jews by His mercy shewn to the Gentiles. By “judgments” here some understand the decrees and determinations of God’s will; by “ways” the administration of His Providence, in order to the execution of those decrees. Burkitt. — the wisdom and knowledge of God /] His “knowledge,” in foreknowing how Jews and Gentiles would behave themselves; and His “wisdom” in ordering things accordingly for the best. Dr. Wells. — unsearchable—past finding out /] “Unsearchable” to any finite understanding. Dr. Whitby. O the unfathomable depth of the infinite wisdom and knowledge of God in these wonderful dispensations both of mercy and severity to the Jews and Gentiles successively! How unsearchable are His eternal coun- God! how unsearchable are his judgments, and his ways past finding out!

Romans 10:35

35. Or who hath first given to him, &c.] By these questions the Apostle intimates, that we are not able to comprehend the wisdom of God, and therefore ought not to take upon us to advise Him what to do, much less to find fault with what He does, like the unbelieving Jews, in refusing to embrace the Gospel, because thereby salvation was offered to the Gentiles as well as to them. And that we mortals cannot lay any debt upon God by first bestowing any thing upon Him; and therefore we cannot claim any thing of God by way of debt, as due either to the Jew above the Gentile, or to the Gentile above the Jew. The inference is, that both Jew and Gentile ought humbly to submit to the wise dispensations of God. Dr. Wells. The Apostle in this conclusion of his discourse, as Locke observes, had an especial regard to the Jews, whom in an elegant and inoffensive manner be rebuked for their presumption in finding fault with the Divine dispensations: as if God had done them an injury by admitting the Gentiles into His covenant and Church. Dr. Macknight.

Romans 10:36

36. For of him, &c.] “Of Him,” as the Creator and doer; “and through Him,” as the director and disposer; “and to Him,” that is, to His glory, as the end. Dr. Wells. When we see the Jews for so great a length of time preserved under calamities, which would have been long since the ruin of any other people, our regard and attention ought to be strongly excited towards them. Extraordinary was their beginning, and their progress; more extraordinary perhaps will be their end: for, if they abide not still in unbelief, they, as the natural branches, may surely be grafted in again; and there can be little doubt that such an event will take place. It is said, they are dispersed, “until the times of the Gentiles be fulfilled;” and that “blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” It seems evidently to be implied, that, at the period mentioned, whenever it shall come, their dispersion will cease, and their blindness be removed. Glorious things are spoken of them by their own Prophets, which do not seem, as yet, to have received their full and proper accomplishment. When the Gentiles had revolted from the true religion, revealed after the fall, the Church subsisted for two thousand years in the Anno DOMINI 69. b Ios. 40. 13. Wis. 9. 13. I Cor. 2. 16.