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Romans 10


 1 Brethren, (1) my heartís desire and prayer to God for Israel is, that they might be saved.


(1) Purposing to set forth in the Jews an example of marvelous obstinacy, he useth an insinuation.


 2 For I bear them record that they have (*) the zeal of God, but not according to knowledge.


(*) That is a certain affection, but not a true knowledge.


 3  (2) For they, (a) being ignorant of the righteousness of God, and going about to (b) stablish their own righteousness, have not submitted themselves to the righteousness of God.


(2) The first entrance into the vocation unto salvation, is to renounce our own righteousness; the next is, to embrace that righteousness by faith, which God freely offereth us in the Gospel.
(a) The ignorance of the Law which we ought to know, excuseth none before God, especially it excuseth not them that are of his household.
(b) Ignorance hath alway (continually ed.) pride joined with it.


  (*) (3) For Christ is the (c) (♣) end of the Law for righteousness unto (d) every one that believeth.


(*) Galatians 3:24 .

(3) The proof: The Law itself hath respect unto Christ, that such as believe in him should be saved. Therefore the calling to salvation by the works of the law is vain and foolish; but Christ is offered for salvation to every believer.
(c) The end of the Law is to justify them that keep the Law; but seeing we do not observe the Law through the fault of our flesh, we attain not unto this end; but Christ salveth this disease, for he fulfilled the Law for us.

(♣) The end of the Law is to justify them which observe it; therefore Christ having fulfilled it for us, is made our justice, sanctification, ect.
(d) Not only to the Jews, but also to the Gentiles.


  (4) For Moses thus describeth the righteousness which is of the Law, (*) That the man which doeth these things, shall live thereby.


(4) That the Law regardeth and tendeth to Christ, that is a manifest proof, for that it propoundeth such a condition, as can be and is fulfilled of none but of Christ only, which being imputed unto us by faith, our conscience is quieted, so that now no man can ask, Who can ascend up into heaven, or bring us from hell, seeing the Gospel teacheth that both of these is done by Christ, and that for their sake's, which with true faith embrace him which calleth them.

(*) Leviticus 18:5; Ezekiel 20:11; Galatians 3:12 .


 6 But the righteousness which is of faith, speaketh on this wise, (*) (e) (♣) Say not in thine heart, Who shall ascend into heaven? (That is to bring Christ from above.)


(*) Deuteronomy 30:12 .

(e) Think not with thyself, as men that are staggering used to do.

(♣) Because we cannot perform the Law, it maketh us to doubt, who shall go to heaven and to say, Who shall go down to the deep to deliver us thence? But faith teacheth us that Christ is ascended up to take us with him and hath descended into the depth of death to destroy death, and deliver us.


 7 Or, Who shall descend into the deep? (That is to bring Christ again from the dead.)


  (5) But what saith it? (*) The (f) word is near thee, even in thy mouth, and in thy heart. This is the (♣) word of faith which we preach.


(5) Vocation cometh by the word preached.

(*) Deuteronomy 30:14 .
(f) By the word, Moses understood the Law which the Lord published with his own voice; and Paul applied it to the preaching of the Gospel, which was the perfection of the Law.

(♣) That is, the promise and the Gospel which agreeth with the Law.


  (6) For if thou shalt (g) confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that (h) God raised him up from the dead, thou shalt be saved;


(6) That is indeed true faith which is settled not only in the head, but also in the heart of man, whereof also we also give testimony, by our outward life, and which tendeth to Christ as our alone and only Saviour, even as he setteth forth himself in his word.
(g) If thou profess plainly, sincerely, and openly, that you takest Jesus only to be thy Lord and Saviour.
(h) The Father, who is said to have raised the Son from the dead; and this is not spoken to shut out the divinity of the Son, but to set forth the Father's council teaching our redemption in the resurrection of the Son.


 10 For with the heart man (i) believeth unto righteousness, and with (*) the mouth man confesseth to salvation.


(i) Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession is the way to come to salvation, it followeth that faith is also said to save.

(*) That is, the way to be saved is to believe with heart that we are saved only by Christ, and to confess the same before the world.


 11  (7) For the Scripture saith, (*) Whosoever (k) believeth in him, shall not be ashamed.


(7) Now he proveth the other part which he propounded afore in the fourth verse, to wit, that Christ calleth whomsoever he listeth without any difference, and this confirmeth by a double testimony.

(*) Isaiah 28:16 .
(k) To believe in God is to yield and consent to God his  promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us where upon riseth a sure trust.


 12 For there is no difference between the Jew and the Grecian; for he that is Lord over all, is rich unto all that call on him.


 13  (*) (8) For whosoever shall call upon the Name of the Lord, shall be saved.


(*) Joel 2:32; Acts 2:21 .

(8) True calling upon the Name of God is the testimony of true faith, and true faith of true vocation or calling, and true calling, of true election.


 14 But how shall they call on him, in whom they have not believed? (9) And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher?


(9) That is, true faith which seeketh God in his word, and that preached according as God hath appointed in the Church.


 15 And how shall they preach, except they be sent? As it is written, (*) How beautiful are the (♣) feet of them which bring glad tidings of peace, and bring glad tidings of good things!


(*) Isaiah 52:7; Nahum 1:15 .

(♣) Or, the coming.


 16  (10) But they have not (l) all obeyed the Gospel; for Isaiah saith, (*) Lord, who hath believed our (♣) report?


(10) Wheresoever faith is, there is also the word, but not contrariwise, wheresoever the word is, there is faith also; for many refuse and reject the word.
(l) He speaketh this because of the Jews.

(*) Isaiah 53:1; John 12:38 .

(♣) Meaning the Gospel and the good tidings of salvation which they preached.


 17  (11) Then faith is by hearing, and hearing (*) by the (m) word of God.


(11) A conclusion of the former gradation; we must ascend from faith, to our vocation, as by our vocation we came to the testimony of our election.

(*) That is, by Godís commandment, of whom they are sent that preach the Gospel. It may be also taken for the very preaching itself.
(m) By God's Commandment.


 18  (12) But I demand, Have (♣) they not heard? (*) No doubt their (♠) sound went out through all the earth, and their words into the ends of the (♦) world.


(12) An objection: if calling be a testimony of election, were not the Jews called? Why should I not grant that, saith the Apostle, seeing that there is no nation which hath not been called? Much less can I say, that the Jews were not called.

(♣) Both the Jews and Gentiles.

(*) Psalm 19:3 .

(♠) The Hebrew word signifieth the line or proportion of the heavens, whose most excellent frame, besides the rest of Godís creatures, preacheth unto the whole world and setteth forth the worthiness of the Creator.

(♦) Then seeing all the world knew God by his creatures, the Jews could not be ignorant, and so sinned of malice.


 19  (13) But I demand, Did not Israel know God? First Moses saith, (*) I will provoke you to envy by a (n) nation that is not my nation, and by a foolish nation I will anger you.


(13) The defender and maintainer of the Jew's cause, goeth on still to ask, whether the Jews also knew not God which called them. Isaiah, (saith the Apostle) denieth it, and witnesseth that the Gospel was translated from them to the Gentiles, because the Jews neglected it. And therewithal the Apostle teacheth, that the outward and universal calling, which is set forth by the creation of the world, sufficeth not to the knowledge of God, yea, and that the particular also which is by the word of God, is of itself of small or no efficacy, unless it be apprehended or laid hold of by faith, by the gift of God; otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.

(*) Deuteronomy 32:21 .
(n) He calleth all profane people, a nation that is no nation, that they are not said to live but to die, which are appointed for everlasting condemnation.


 20  (*) And Isaiah is (o) bold, and saith, I was found of them that sought me not, and have been made manifest to them that asked not after me.


(*) Isaiah 65:8 .

(o) Speaketh without fear.


 21 And unto Israel he saith, (*) All the day long have I stretched forth my hand unto a (♣) disobedient, and gainsaying people.


(*) Isaiah 65:2 .

(♣) Or, unbelieving.





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