Romans 10:3-10
3. For they being ignorant of God's righteousness—that is, for the justification of the guilty (see on Ro 1:17).
and going about—"seeking" to establish their own righteousness, have not submitted themselves to the righteousness of God—The apostle views the general rejection of Christ by the nation as one act.4. For Christ is the end—the object or aim.
of the law for—justifying righteousness to every one that believeth—that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Ga 3:24).5-10. For Moses describeth the righteousness which is of the law, That the man that doeth—"hath done"
those things—which it commands. shall live in them— (Le 18:5). This is the one way of justification and life—by "the righteousness which is of (or, by our own obedience to) the law."6. But the—justifying
righteousness which is of faith speaketh on this wise—"speaketh thus"—its language or import is to this effect (quoting in substance De 30:13, 14). Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down, &c.—that is, "Ye have not to sigh over the impossibility of attaining to justification; as if one should say, oh! if I could but get someone to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case."7. Or, Who shall descend, &c.—another case of impossibility, suggested by Pr 30:4, and perhaps also Am 9:2 —probably proverbial expressions of impossibility (compare Ps 139:7-10; Pr 24:7, &c.).
8. But what saith it? It saith—continuing the quotation from De 30:14.
The word is nigh thee—easily accessible. in thy mouth—when thou confessest Him. and in thine heart—when thou believest on Him. Though it is of the law which Moses more immediately speaks in the passage quoted, yet it is of the law as Israel shall be brought to look upon it when the Lord their God shall circumcise their heart "to love the Lord their God with all their heart" (Ro 10:6); and thus, in applying it, the apostle (as OLSHAUSEN truly observes) is not merely appropriating the language of Moses, but keeping in the line of his deeper thought. that is, the word of faith, which we preach—that is, the word which men have to believe for salvation (compare 1Ti 4:6).9. That if thou shalt, &c.—So understanding the words, the apostle is here giving the language of the true method of justification; and this sense we prefer (with CALVIN, BEZA, FERME, LOCKE, JOWETT). But able interpreters render the words, "For," or "Because if thou shalt," &c. [Vulgate, LUTHER, DE WETTE, STUART, PHILIPPI, ALFORD, Revised Version]. In this case, these are the apostle's own remarks, confirming the foregoing statements as to the simplicity of the gospel method of salvation.
confess with thy mouth the Lord Jesus—that is, probably, "If thou shalt confess Jesus [to be] the Lord," which is the proper manifestation or evidence of faith (Mt 10:32; 1Jo 4:15). This is put first merely to correspond with the foregoing quotation—"in thy mouth and in thine heart." So in 1Pe 1:10 the "calling of believers" is put before their "election," as that which is first "made sure," although in point of time it comes after it. and shalt believe in thine heart that God hath raised—"that God raised" him from the dead, &c.—(See on Ro 4:25). In Ro 10:10 the two things are placed in their natural order.10. For with the heart man believeth unto—justifying
righteousness; and with the mouth confession is made unto salvation—This confession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensable test of discipleship.