Study

8. What does it say? ³²⁴³²⁴     “The righteousness of faith” is evidently the “it” in this question: See Romans 10:6. — Ed. For the purpose of removing the impediments of faith, he has hitherto spoken negatively: but now in order to show the way of obtaining righteousness, he adopts an affirmative mode of speaking. Though the whole might have been announced in one continuous sentence, yet a question is interposed for the sake of exciting attention: and his object at the same time was to show how great is the difference between the righteousness of the law and that of the gospel; for the one, showing itself at a distance, restrains all men from coming nigh; but the other, offering itself at hand, kindly invites us to a fruition of itself, Nigh thee is the word

It must be further observed, that lest the minds of men, being led away by crafts, should wander from the way of salvation, the limits of the word are prescribed to them, within which they are to keep themselves: for it is the same as though he had bidden them to be satisfied with the word only, and reminded them, that in this mirror those secrets of heaven are to be seen, which would otherwise by their brightness dazzle their eyes, and would also stun their ears and overpower the mind itself.

Hence the faithful derive from this passage remarkable consolation with regard to the certainty of the word; for they may no less safely rest on it, than on what is actually present. It must also be noticed, that the word, by which we have a firm and calm trust as to our salvation, had been set forth even by Moses:

This is the word of faith. Rightly does Paul take this as granted; for the doctrine of the law does by no means render the conscience quiet and calm, nor supply it with what ought to satisfy it. He does not, however, exclude other parts of the word, no, not even the precepts of the law; but his design is, to show that remission of sins stands for righteousness, even apart from that strict obedience which the law demands. Sufficient then for pacifying minds, and for rendering certain our salvation, is the word of the gospel; in which we are not commanded to earn righteousness by works, but to embrace it, when offered gratuitously, by faith.

The word of faith is to be taken for the word of promise, that is, for the gospel itself, because it bears a relation to faith. ³²⁵³²⁵     It is “the word” which requires “faith,” and is received by faith; or it is the word entitled to faith, worthy of being believed; or it is the word which generates and supports faith. — Ed. The contrast, by which the difference between the law and the gospel appears, is indeed to be understood: and from this distinction we learn, — that as the law demands works, so the gospel requires nothing else, but that men bring faith to receive the grace of God. The words, which we preach, are added, that no one might have the suspicion that Paul differed from Moses; for he testifies, that in the ministration of the gospel there was complete consent between him and Moses; inasmuch as even Moses placed our felicity in nothing else but in the gratuitous promise of divine favor.

9. That if thou wilt confess, etc. Here is also an allusion, rather than a proper and strict quotation: for it is very probable that Moses used the word mouth, by taking a part for the whole, instead of the word face, or sight. But it was not unsuitable for the Apostle to allude to the word mouth, in this manner: — “Since the Lord sets his word before our face, no doubt he calls upon us to confess it.” For wherever the word of the Lord is, it ought to bring forth fruit; and the fruit is the confession of the mouth.

By putting confession before faith, he changes the order, which is often the case in Scripture: for the order would have been more regular if the faith of the heart had preceded, and the confession of the mouth, which arises from it, had followed. ³²⁶³²⁶     “He puts ‘mouth’ before ‘heart,’” says Pareus, “for he follows the order in which they are given by Moses, and for this reason, because we know not faith otherwise than by profession.”
   This is one of the many instances both in the New and Old Testament, in which the most apparent act is mentioned first, and then the most hidden, or in which the deed is stated first, and then the principle from which it proceeds. See Romans 13:13; Romans 15:13. And we have here another instance of the Apostle’s style; he reverses the order in Romans 10:10, mentioning faith first, and confession last. The two verses may be thus rendered, —
   9. That if thou wilt confess with thy mouth the Lord Jesus,
And believe in thine heart that God raised him from the dead,
Thou shalt be saved.
   10. For with the heart we believe unto righteousness,
And with the mouth we confess unto salvation.
   He begins and ends with confession, and in the middle clauses he mentions faith. — Ed. But he rightly confesses the Lord Jesus, who adorns him with his own power, acknowledging him to be such an one as he is given by the Father, and described in the gospel.

Express mention is made only of Christ’s resurrection; which must not be so taken, as though his death was of no moment, but because Christ, by rising again, completed the whole work of our salvation: for though redemption and satisfaction were effected by his death, through which we are reconciled to God; yet the victory over sin, death, and Satan was attained by his resurrection; and hence also came righteousness, newness of life, and the hope of a blessed immortality. And thus is resurrection alone often set before us as the assurance of our salvation, not to draw away our attention from his death, but because it bears witness to the efficacy and fruit of his death: in short, his resurrection includes his death. On this subject we have briefly touched in the sixth chapter.

It may be added, that Paul requires not merely an historical faith, but he makes the resurrection itself its end. For we must remember the purpose for which Christ rose again; — it was the Father’s design in raising him, to restore us all to life: for though Christ had power of himself to reassume his soul, yet this work is for the most part ascribed in Scripture to God the Father.

10. For with the heart we believe ³²⁷³²⁷     “Creditur;” πιστεύεται, “it is believed.” It is an impersonal verb, and so is the verb in the next clause. The introduction of a person is necessary in a version, and we may say, “We believe;” or, as “thou” is used in the preceding verse, it may be adopted here, — “For by the heart thou believest unto righteousness,” i.e., in order to attain righteousness; “and with the mouth thou confessest unto salvation,” i.e., in order to attain salvation. “God knows our faith,” as Pareus observes, “but it is made known to man by confession.” Turrettin’s remarks on this verse are much to the purpose. He says, that Paul loved antitheses, and that we are not to understand faith and confession as separated and applied only to the two things here mentioned, but ought to be viewed as connected, and that a similar instance is found in Romans 9:25, where Christ is said to have been delivered for our offenses, and to have risen again for our justification; which means, that by his death and resurrection our offenses are blotted out, and justification is obtained. In the same manner the import of what is here said is, that by sincere faith and open confession we obtain justification and salvation. — Ed. unto righteousness, etc. This passage may help us to understand what justification by faith is; for it shows that righteousness then comes to us, when we embrace God’s goodness offered to us in the gospel. We are then for this reason just, because we believe that God is propitious to us in Christ. But let us observe this, — that the seat of faith is not in the head, (in cerebro — in the brain,) but in the heart. Yet I would not contend about the part of the body in which faith is located: but as the word heart is often taken for a serious and sincere feeling, I would say that faith is a firm and effectual confidence, (fiducia — trust, dependence,) and not a bare notion only.

With the mouth confession is made unto salvation It may seem strange, that he ascribes no part of our salvation to faith, as he had before so often testified, that we are saved by faith alone. But we ought not on this account to conclude that confession is the cause of our salvation. His design was only to show how God completes our salvation, even when he makes faith, which he implants in our hearts, to show itself by confession: nay, his simple object was, to mark out true faith, as that from which this fruit proceeds, lest any one should otherwise lay claim to the empty name of faith alone: for it ought so to kindle the heart with zeal for God’s glory, as to force out its own flame. And surely, he who is justified has already obtained salvation: hence he no less believes with the heart unto salvation, than with the mouth makes a confession. You see that he has made this distinction, — that he refers the cause of justification to faith, — and that he then shows what is necessary to complete salvation; for no one can believe with the heart without confessing with the mouth: it is indeed a necessary consequence, but not that which assigns salvation to confession.

But let them see what answer they can give to Paul, who at this day proudly boast of some sort of imaginary faith, which, being content with the secrecy of the heart, neglect the confession of the mouth, as a matter superfluous and vain; for it is extremely puerile to say, that there is fire, when there is neither flame nor heat.

11. For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which he is discussing. As then he had explained the way by which men obtain salvation, and one that is common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he repeats the testimony which he had before adduced from Isaiah, that what he said might have more authority, and that it might also be evident, how well the prophecies concerning Christ harmonize with the law. ³²⁸³²⁸     As in Romans 11:33, the Apostle quotes from the Septuagint; for to “make haste,” as the Hebrew is, conveys the same idea as “to be ashamed:” for he who hastens, acts for the most part foolishly and brings himself to shame, as Saul did, when he did not wait for Samuel, but hastened to sacrifice, and thereby brought shame on himself. — Ed.

12. For there is no distinction, etc. Since faith alone is required, wherever it is found, there the goodness of God manifests itself unto salvation: there is then in this case no difference between one people or nation and another. And he adds the strongest of reasons; for since he who is the Creator and Maker of the whole world is the God of all men, he will show himself kind to all who will acknowledge and call on him as their God: for as his mercy is infinite, it cannot be but that it will extend itself to all by whom it shall be sought.

Rich is to be taken here in an active sense, as meaning kind and bountiful. ³²⁹³²⁹     “Pro benigno et benefico:” the word “rich,” is rather to be taken as meaning one who possesses abundance, or an exuberance of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. — Ed. And we may observe, that the wealth of our Father is not diminished by his liberality; and that therefore it is not made less for us, with whatever multiplied affluence of his grace he may enrich others. There is then no reason why some should envy the blessings of others, as though anything were thereby lost by them.

But though this reason is sufficiently strong, he yet strengthens it by the testimony of the Prophet Joel; which, according to the general term that is used, includes all alike. But readers can see much better by the context, that what Joel declares harmonizes with the present subject; for he prophesies in that passage of the kingdom of Christ: and further, after having said, that the wrath of God would burn in a dreadful manner, in the midst of his ardor, he promises salvation to all who would call on the name of the Lord. It hence follows, that the grace of God penetrates into the abyss of death, if only it be sought there; so that it is not by any means to be withheld from the Gentiles. ³³⁰³³⁰     The passage referred to is in Joel 2:32. It is taken verbatim from the Septuagint; and it is literally according to the Hebrew, except that the last verb מלט, in that language, means to be set free, rescued, or delivered, rather than to be saved; but the idea is nearly the same. — Ed.