Romans 10

1 desire. “Good will.” The meaning is that his good will to Israel finds expression in this prayer.

2 zeal of God. That is, a zeal in serving God.

4. Christ is the end of the law, etc. The law itself had as its object and aim the coming and work of Christ, who is alone able to secure “righteousness” for us (cp. Gal. iii. 23, 24; Titus iii. 5) and in us.

5 the man which doeth those things shall live by them. He that obeys the law’s demands shall live (i.e., enjoy God’s favour), on the ground of that obedience.

6. But the righteousness which is of faith, etc. Even Moses, the lawgiver (see Deut. xxx. 10-14), looking beyond the complicated ritual of the law to Him who is its “end,” speaks of the blessings of justification, as being plainly brought within our reach, demanding only hearty faith and open profession. The work is done for thee; heaven has sent to thee the Divinely-anointed Deliverer; the grave has given back to thee the triumphant Redeemer: thou hast not to do anything in order to earn the “righteousness of God.” And “the word is nigh thee,” the truth is put plainly before thee, for thee cordially to accept, “believing it in thy heart,” and then to avow and act out, “confessing it with thy mouth.”

9 if thou shalt confess, etc. Confession here stands first because it corresponds to the “mouth” in ver. 8; but in ver. 10 the natural order is resumed.

11. For the Scripture saith, etc. The prophets, too, as well as Moses, have taught the salvation of the believer, and the rejection of the unbeliever, whether Jew or Gentile (11-21). See notes on Isa. xxviii. 16; li. 1, 9; lii. 13; liii. 1; lxv. 1, 2; Joel ii. 28, 32.

Whosoever believeth. The Scripture proof that “the word” is a “word of faith,” vers. 8, 9. Confession is implied, ver. 13.

12 no difference. Rather, “no distinction” (R.V.). Both are alike subjects of the one “Lord over all”; and both are alike objects of His grace, for He is “rich unto all.”

13 the Lord. It is evidently the Messiah, of whom it is here said, that men could not “call” upon Him unless they “believe,” nor could they “believe” until they hear the “preacher” (14). He therefore is “the LORD.”

14. How then shall they call, etc.? “Calling on the name of the Lord” supposes faith in a message from Him delivered by His messengers. Many, it is true, have not believed. But this fact only fulfils the prophet’s words; and it proves the point in question (16, 17). For all have heard the message (18); so that unbelief on the part of any—especially of the Jews—is the result, not of ignorance, but of disobedience, of the consequences of which they had been repeatedly warned (19-21).

18. Their sound went into all the earth. See note on Psa. xix. 1, 2.

19. Did not Israel know? etc. Did not Moses “first” intimate, and have not Isaiah and others more boldly declared, to them the unwelcome truth that they would be rejected for unbelief, whilst the despised Gentiles would be admitted by faith to the privileges of God’s people?

21. But to Israel. Or, “But concerning Israel.”