Հռոմէացիներ / Romans - 10 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Апостол начинает теперь развивать и углублять мысль, высказанную в 30-33: стихах IX-й главы. Израиль, ослепленный своею собственною мыслию о достижении праведности, не понял, что целью, к которой вел евреев закон, был Христос и принесенная Им праведность от веры.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter:-- I. That there is a great difference between the righteousness of the law, which the unbelieving Jews were wedded to, and the righteousness of faith offered in the gospel, ver. 1-11. II. That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level, ver. 12 to the end.
Adam Clarke: Commentary on the Bible - 1831
The apostle expresses his earnest desire for the salvation of the Jews, Rom 10:1. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Rom 10:2-4. The righteousness which is of the law described, Rom 10:5. That which is by faith described also, Rom 10:6-10. He that believes and calls on the name of the Lord shall be saved, Rom 10:11-13. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, Rom 10:14-16. Faith comes by hearing, Rom 10:17. The universal spread of the Gospel predicted by the prophets, Rom 10:18-20. The ingratitude and disobedience of the Israelites, Rom 10:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 10:1, The Scripture shows the difference between the righteousness of the law, and that of faith; Rom 10:11, and that all, both Jew and Gentile, that believe, shall not be confounded; Rom 10:18, and that the Gentiles shall receive the word and believe; Rom 10:19, Israel was not ignorant of these things.
John Gill
INTRODUCTION TO ROMANS 10
In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Rom 10:1, by bearing testimony of their zeal for God, Rom 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Rom 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Rom 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Rom 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Rom 10:6, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Rom 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Rom 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Rom 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Rom 10:11, by a testimony from the prophet, Is 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Rom 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Rom 10:13, by a passage of Scripture in Joel 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Is 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Is 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Rom 10:14, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Ps 19:4, cited, Rom 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, Deut 32:21, which the apostle produces, Rom 10:19, and from a passage in the prophecy of Is 65:1. So that this was no other than what Moses and the prophets said should be, Rom 10:20, and the chapter is closed, Rom 10:21, with another passage out of the same prophet in the next verse, showing the rejection of Christ and his Gospel by the Jews, and which justifies their being cast off by him, of which the apostle treats largely in the next chapter.
10:110:1: Եղբարք, իմ կամք սրտի, եւ աղօթք առ Աստուած վասն նոցա՛ են ՚ի փրկութիւն[3484]։ [3484] Ոմանք. Եղբարք իմ. կամք... վասն նոցա են փրկութիւն։
1 Եղբայրնե՛ր, իմ սրտի փափագը եւ աղօթքը առ Աստուած՝ նրանց[19], փրկութեան համար են.[19] Շատ ձեռագրերում՝ Իսրայէլի:
10 Եղբայրնե՛ր, սրտանց կը փափաքիմ ու կ’աղօթեմ Աստուծոյ, որ Իսրայէլը* փրկէ։
Եղբարք, իմ կամք սրտի եւ աղօթք առ Աստուած վասն [24]նոցա են ի փրկութիւն:

10:1: Եղբարք, իմ կամք սրտի, եւ աղօթք առ Աստուած վասն նոցա՛ են ՚ի փրկութիւն[3484]։
[3484] Ոմանք. Եղբարք իմ. կամք... վասն նոցա են փրկութիւն։
1 Եղբայրնե՛ր, իմ սրտի փափագը եւ աղօթքը առ Աստուած՝ նրանց[19], փրկութեան համար են.
[19] Շատ ձեռագրերում՝ Իսրայէլի:
10 Եղբայրնե՛ր, սրտանց կը փափաքիմ ու կ’աղօթեմ Աստուծոյ, որ Իսրայէլը* փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: Братия! желание моего сердца и молитва к Богу об Израиле во спасение.
10:1  ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν.
10:1. Ἀδελφοί , ( Brethrened ,"ἡ (the-one) μὲν (indeed) εὐδοκία (a-goodly-thinking-unto) τῆς (of-the-one) ἐμῆς (of-mine) καρδίας (of-a-heart,"καὶ (and) ἡ (the-one) δέησις (a-binding) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity,"ὑπὲρ (over) αὐτῶν (of-them) εἰς (into) σωτηρίαν. (to-a-savioring-unto)
10:1. fratres voluntas quidem cordis mei et obsecratio ad Deum fit pro illis in salutemBrethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
1. Brethren, my heart’s desire and my supplication to God is for them, that they may be saved.
10:1. Brothers, certainly the will of my heart, and my prayer to God, is for them unto salvation.
10:1. Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
Brethren, my heart' s desire and prayer to God for Israel is, that they might be saved:

1: Братия! желание моего сердца и молитва к Богу об Израиле во спасение.
10:1  ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν.
10:1. fratres voluntas quidem cordis mei et obsecratio ad Deum fit pro illis in salutem
Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
10:1. Brothers, certainly the will of my heart, and my prayer to God, is for them unto salvation.
10:1. Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Желание - правильнее: благожелание (eudokia).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Discourse of Righteousness; The Method of Salvation.A. D. 58.
1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers.

I. Paul here professes his good affection to the Jews, with the reason of it (v. 1, 2), where he gives them a good wish, and a good witness.

1. A good wish (v. 1), a wish that they might be saved--saved from the temporal ruin and destruction that were coming upon them--saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish (2 Pet. iii. 9), desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of our own. This, he says, was his heart's desire and prayer, which intimates, (1.) The strength and sincerity of his desire. It was his heart's desire; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was before it was his prayer. The soul of prayer is the heart's desire. Cold desires do but beg denials; we must even breathe out our souls in every prayer. (2.) The offering up of this desire to God. It was not only his heart's desire, but it was his prayer. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. Wishing and woulding, if that be all, are not praying.

2. A good witness, as a reason of his good wish (v. 2): I bear them record that they have a zeal of God. The unbelieving Jews were the most bitter enemies Paul had in the world, and yet Paul gives them as good a character as the truth would bear. We should say the best we can even of our worst enemies; this is blessing those that curse us. Charity teaches us to have the best opinion of persons, and to put the best construction upon words and actions, that they will bear. We should take notice of that which is commendable even in bad people. They have a zeal of God. Their opposition to the gospel is from a principle of respect to the law, which they know to have come from God. There is such a thing as a blind misguided zeal: such was that of the Jews, who, when they hated Christ's people and ministers, and cast them out, said, Let the Lord be glorified (Isa. lxvi. 5); nay, they killed them, and thought they did God good service, John xvi. 2.

II. He here shows the fatal mistake that the unbelieving Jews were guilty of, which was their ruin. Their zeal was not according to knowledge. It is true God gave them that law for which they were so zealous; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place. He proved himself the Son of God, gave the most convincing evidence that could be of his being the Messiah; and yet they did not know and would not own him, but shut their eyes against the clear light, so that their zeal for the law was blind. This he shows further, v. 3, where we may observe,

1. The nature of their unbelief. They have not submitted themselves to the righteousness of God, that is, they have not yielded to gospel-terms, nor accepted the tender of justification by faith in Christ, which is made in the gospel. Unbelief is a non-submission to the righteousness of God, standing it out against the gospel proclamation of indemnity. Have not submitted. In true faith, there is need of a great deal of submission; therefore the first lesson Christ teaches is to deny ourselves. It is a great piece of condescension for a proud heart to be content to be beholden to free grace; we are loth to sue sub forma pauperis--as paupers.

2. The causes of their unbelief, and these are two:-- (1.) Ignorance of God's righteousness. They did not understand, and believe, and consider, the strict justice of God, in hating and punishing sin, and demanding satisfaction, did not consider what need we have of a righteousness wherein to appear before him; if they had, they would never have stood out against the gospel offer, nor expected justification by their own works, as if they could satisfy God's justice. Or, being ignorant of God's way of justification, which he has now appointed and revealed by Jesus Christ. They did not know it, because they would not; they shut their eyes against the discoveries of it, and love darkness rather. (2.) A proud conceit of their own righteousness: Going about to establish their own--a righteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God. They could not with Paul disclaim a dependence upon this (Phil. iii. 9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luke xviii. 10, 11. Compare v. 14.

III. He here shows the folly of that mistake, and what an unreasonable thing it was for them to be seeking justification by the works of the law, now that Christ had come, and had brought in an everlasting righteousness; considering,

1. The subserviency of the law to the gospel (v. 4): Christ is the end of the law for righteousness. The design of the law was to lead people to Christ. The moral law was but for the searching of the wound, the ceremonial law for the shadowing forth of the remedy; but Christ is the end of both. See 2 Cor. iii. 7, and compare Gal. iii. 23, 24. The use of the law was to direct people for righteousness to Christ. (1.) Christ is the end of the ceremonial law; he is the period of it, because he is the perfection of it. When the substance comes, the shadow is gone. The sacrifices, and offerings, and purifications appointed under the Old Testament, prefigured Christ, and pointed at him; and their inability to take away sin discovered the necessity of a sacrifice that should, by being once offered, take away sin. (2.) Christ is the end of the moral law in that he did what the law could not do (ch. viii. 3), and secured the great end of it. The end of the law was to bring men to perfect obedience, and so to obtain justification. This is now become impossible, by reason of the power of sin and the corruption of nature; but Christ is the end of the law. The law is not destroyed, nor the intention of the lawgiver frustrated, but, full satisfaction being made by the death of Christ for our breach of the law, the end is attained, and we are put in another way of justification. Christ is thus the end of the law for righteousness, that is, for justification; but it is only to every one that believeth. Upon our believing, that is, our humble consent to the terms of the gospel, we become interested in Christ's satisfaction, and so are justified through the redemption that is in Jesus.

2. The excellency of the gospel above the law. This he proves by showing the different constitution of these two.

(1.) What is the righteousness which is of the law? This he shows, v. 5. The tenour of it is, Do, and live. Though it directs us to a better and more effectual righteousness in Christ, yet in itself, considered as a law abstracted from its respect to Christ and the gospel (for so the unbelieving Jews embraced and retained it), it owneth nothing as a righteousness sufficient to justify a man but that of perfect obedience. For this he quotes that scripture (Lev. xviii. 5), You shall therefore keep my statutes and my judgments, which if a man do, he shall live in them. To this he refers likewise, Gal. iii. 12, The man that doeth them, shall live in them. Live, that is, be happy, not only in the land of Canaan, but in heaven, of which Canaan was a type and figure. The doing supposed must be perfect and sinless, without the least breach or violation. The law which was given upon Mount Sinai, though it was not a pure covenant of works (for who then could be saved under that dispensation?) yet, that is might be the more effectual to drive people to Christ and to make the covenant of grace welcome, it had a very great mixture of the strictness and terror of the covenant of works. Now, was it not extreme folly in the Jews to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened?

(2.) What is that righteousness which is of faith, v. 6, &c. This he describes in the words of Moses, in Deuteronomy, in the second law (so Deuteronomy signifies), where there was a much clearer revelation of Christ and the gospel than there was in the first giving of the law: he quotes it from Deut. xxx. 11-14, and shows,

[1.] That it is not at all hard or difficult. The way of justification and salvation has in it no such depths or knots as may discourage us, no insuperable difficulties attending it; but, as was foretold, it is a high-way, Isa. xxxv. 8. We are not put to climb for it--it is not in heaven; we are not put to dive for it--it is not in the deep. First, We need not go to heaven, to search the records there, or to enquire into the secrets of the divine counsel. It is true Christ is in heaven; but we may be justified and saved without going thither, to fetch him thence, or sending a special messenger to him. Secondly, We need not go to the deep, to fetch Christ out of the grave, or from the state of the dead: Into the deep, to bring up Christ from the dead. This plainly shows that Christ's descent into the deep, or into hades, was no more than his going into the state of the dead, in allusion to Jonah. It is true that Christ was in the grave, and it is as true that he is now in heaven; but we need not perplex and puzzle ourselves with fancied difficulties, nor must we create to ourselves such gross and carnal ideas of these things as if the method of salvation were impracticable, and the design of the revelation were only to amuse us. No, salvation is not put at so vast a distance from us.

[2.] But it is very plain and easy: The word is nigh thee. When we speak of looking upon Christ, and receiving Christ, and feeding upon Christ, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ exhibited to us, and offered, in the word. Christ is nigh thee, for the word is nigh thee: nigh thee indeed: it is in thy mouth, and in thy heart; there is no difficulty in understanding, believing, and owning it. The work thou hast to do lies within thee: the kingdom of God is within you, Luke xvii. 21. Thence thou must fetch thy evidences, not out of the records of heaven. It is, that is, it is promised that it shall be, in thy mouth (Isa. lix. 21), and in thy heart, Jer. xxxi. 33. All that which is done for us is already done to our hands. Christ is come down from heaven; we need not go to fetch him. He is come up from the deep; we need not perplex ourselves how to bring him up. There is nothing now to be done, but a work in us; this must be our care, to look to our heart and mouth. Those that were under the law were to do all themselves, Do this, and live; but the gospel discovers the greatest part of the work done already, and what remains cut short in righteousness, salvation offered upon very plain and easy terms, brought to our door, as it were, in the word which is nigh us. It is in our mouth--we are reading it daily; it is in our heart--we are, or should be, thinking of it daily. Even the word of faith; the gospel and the promise of it, called the word of faith because it is the object of faith about which it is conversant, the word which we believe;--because it is the precept of faith, commanding it, and making it the great condition of justification;--and because it is the ordinary means by which faith is wrought and conveyed. Now what is this word of faith? We have the tenour of it, v. 9, 10, the sum of the gospel, which is plain and easy enough. Observe,

First, What is promised to us: Thou shalt be saved. It is salvation that the gospel exhibits and tenders--saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Christ is the author of, a Saviour to the uttermost.

Secondly, Upon what terms.

a. Two things are required as conditions of salvation:-- (a.) Confessing the Lord Jesus--openly professing relation to him and dependence on him, as our prince and Saviour, owning Christianity in the face of all the allurements and affrightments of this world, standing by him in all weathers. Our Lord Jesus lays a great stress upon this confessing of him before men; see Matt. x. 32, 33. It is the product of many graces, evinces a great deal of self-denial, love to Christ, contempt of the world, a mighty courage and resolution. It was a very great thing, especially, when the profession of Christ or Christianity hazarded estate, honour, preferment, liberty, life, and all that is dear in this world, which was the case in the primitive times. (b.) Believing in the heart that God raised him from the dead. The profession of faith with the mouth, if there be not the power of it in the heart, is but a mockery; the root of it must be laid in an unfeigned assent to the revelation of the gospel concerning Christ, especially concerning his resurrection, which is the fundamental article of the Christian faith, for thereby he was declared to be the Son of God with power, and full evidence was given that God accepted his satisfaction.

b. This is further illustrated (v. 10), and the order inverted, because there must first be faith in the heart before there can be an acceptable confession with the mouth. (a.) Concerning faith: It is with the heart that man believeth, which implies more than an assent of the understanding, and takes in the consent of the will, an inward, hearty, sincere, and strong consent. It is not believing (not to be reckoned so) if it be not with the heart. This is unto righteousness. There is the righteousness of justification and the righteousness of sanctification. Faith is to both; it is the condition of our justification (ch. v. 1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Acts xv. 9. (b.) Concerning profession: It is with the mouth that confession is made--confession to God in prayer and praise (ch. xv. 6), confession to men by owning the ways of God before others, especially when we are called to it in a day of persecution. It is fit that God should be honoured with the mouth, for he made man's mouth (Exod. iv. 11), and at such a time has promised to give his faithful people a mouth and wisdom, Luke xxi. 15. It is part of the honour of Christ that every tongue shall confess, Phil. ii. 11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Matt. x. 32. Justification by faith lays the foundation of our title to salvation; but by confession we build upon that foundation, and come at last to the full possession of that to which we were entitled. So that we have here a brief summary of the terms of salvation, and they are very reasonable; in short this, that we must devote, dedicate, and give up, to God, our souls and our bodies--our souls in believing with the heart, and our bodies in confessing with the mouth. This do, and thou shalt live. For this (v. 11) he quotes Isa. xxviii. 16, Whosoever believeth on him shall not be ashamed; ou kataischynthesetai. That is, [a.] He will not be ashamed to own that Christ in whom he trusts; he that believes in the heart will not be ashamed to confess with the mouth. It is sinful shame that makes people deny Christ, Mark viii. 38. He that believeth will not make haste (so the prophet has it)--will not make haste to run away from the sufferings he meets with in the way of his duty, will not be ashamed of a despised religion. [b.] He shall not be ashamed of his hope in Christ; he shall not be disappointed of his end. It is our duty that we must not, it is our privilege that we shall not, be ashamed of our faith in Christ. He shall never have cause to repent his confidence in reposing such a trust in the Lord Jesus.
Adam Clarke: Commentary on the Bible - 1831
10:1: My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Rom 9:3.
Albert Barnes: Notes on the Bible - 1834
10:1: Brethren - This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare.
My heart's desire - The word "desire" εὐδοκία eudokia means benevolence, and the expression, "my heart's desire," means my earnest and sincere wish.
Prayer to God - He not only cherished this feeling but he expressed in a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for them that they might return to God. Ministers have no pleasure in proclaiming the truth that people must be lost. Even when they declare the truths of the Bible that some will be lost; when they are constrained by the unbelief and wickedness of people to proclaim it of them, they still can sincerely say that they seek their salvation.
For Israel - For the Jewish nation.
That they might be saved - This clearly refers to salvation from the sin of unbelief; and the consequences of sin in hell. It does not refer to the temporal calamities which were coming upon them, but to preservation from the eternal anger of God; compare Rom 11:26; Ti1 2:4. The reasons why the apostle commences this chapter in this tender manner are the following.
(1) because he had stated and defended one of the most offensive doctrines that could be preached to a Jew; and he was desirous to show them that it was not from any lack of affection for them, but that he was urged to it by the pressure of truth.
(2) he was regarded by them as an apostate. He had abandoned them when bearing their commission, and while on his way to execute their favorite purposes, and had preached the doctrine which they had sent him to destroy; compare Acts 9. He had opposed them everywhere; had proclaimed their pride, self-righteousness, and crime in crucifying their Messiah; had forsaken all that they valued; their pomp of worship, their city, and their temple; and had gone to other lands to bear the message of mercy to the nations that they despised. He was willing to show them that this proceeded from no lack of affection for them, but that he still retained toward them the feelings of a Jew, and could give them credit for much that they valued themselves on, Rom 10:2.
(3) he was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. So should the awful doctrines of religion be preached by all the ambassadors of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: my heart's: Rom 9:1-3; Exo 32:10, Exo 32:13; Sa1 12:23, Sa1 15:11, Sa1 15:35, Sa1 16:1; Jer 17:16, Jer 18:20; Luk 13:34; Joh 5:34; Co1 9:20-22
Geneva 1599
10:1 Brethren, (1) my heart's desire and prayer to God for Israel is, that they might be saved.
(1) Purposing to set forth in the Jews an example of marvellous obstinacy, he uses this declaration.
John Gill
10:1 Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his
prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
John Wesley
10:1 My prayer to God is, that they may be saved - He would not have prayed for this, had they been absolutely reprobated.
Robert Jamieson, A. R. Fausset and David Brown
10:1 SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
Brethren, my heart's desire--The word here expresses "entire complacency," that in which the heart would experience full satisfaction.
and prayer--"supplication."
to God for Israel--"for them" is the true reading; the subject being continued from the close of the preceding chapter.
is, that they may be saved--"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Rom 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.
10:210:2: Քանզի վկայե՛մ նոցա՝ եթէ զնախա՛նձ Աստուծոյ ունին, այլ ո՛չ գիտութեամբ[3485]։ [3485] Ոմանք. Թէ զնախանձն Աստուծոյ ու՛՛։
2 քանզի վկայում եմ նրանց համար, թէ նախանձախնդրութիւն ունեն Աստծու հանդէպ, բայց՝ անգիտութեամբ.
2 Վասն զի ես կը վկայեմ անոնց համար թէ Աստուծոյ համար նախանձախնդիրներ են, թէեւ ո՛չ գիտակցաբար։
Քանզի վկայեմ նոցա` թէ զնախանձ Աստուծոյ ունին, այլ` ոչ գիտութեամբ:

10:2: Քանզի վկայե՛մ նոցա՝ եթէ զնախա՛նձ Աստուծոյ ունին, այլ ո՛չ գիտութեամբ[3485]։
[3485] Ոմանք. Թէ զնախանձն Աստուծոյ ու՛՛։
2 քանզի վկայում եմ նրանց համար, թէ նախանձախնդրութիւն ունեն Աստծու հանդէպ, բայց՝ անգիտութեամբ.
2 Վասն զի ես կը վկայեմ անոնց համար թէ Աստուծոյ համար նախանձախնդիրներ են, թէեւ ո՛չ գիտակցաբար։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: Ибо свидетельствую им, что имеют ревность по Боге, но не по рассуждению.
10:2  μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν, ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν·
10:2. μαρτυρῶ (I-witness-unto) γὰρ (therefore) αὐτοῖς (unto-them) ὅτι (to-which-a-one) ζῆλον (to-a-craving) θεοῦ (of-a-Deity) ἔχουσιν: (they-hold) ἀλλ' (other) οὐ (not) κατ' (down) ἐπίγνωσιν, (to-an-acquainting-upon,"
10:2. testimonium enim perhibeo illis quod aemulationem Dei habent sed non secundum scientiamFor I bear them witness that they have a zeal of God, but not according to knowledge.
2. For I bear them witness that they have a zeal for God, but not according to knowledge.
10:2. For I offer testimony to them, that they have a zeal for God, but not according to knowledge.
10:2. For I bear them record that they have a zeal of God, but not according to knowledge.
For I bear them record that they have a zeal of God, but not according to knowledge:

2: Ибо свидетельствую им, что имеют ревность по Боге, но не по рассуждению.
10:2  μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν, ἀλλ᾽ οὐ κατ᾽ ἐπίγνωσιν·
10:2. testimonium enim perhibeo illis quod aemulationem Dei habent sed non secundum scientiam
For I bear them witness that they have a zeal of God, but not according to knowledge.
10:2. For I offer testimony to them, that they have a zeal for God, but not according to knowledge.
10:2. For I bear them record that they have a zeal of God, but not according to knowledge.
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Adam Clarke: Commentary on the Bible - 1831
10:2: They have a zeal of God - They believe their law to have come immediately from God himself, and are jealous of its glory and excellence; they conscientiously observe its rites and ceremonies, but they do not consider the object and end of those rites; they sin more through ignorance than malice; and this pleads in their excuse. By this fine apology for them, the apostle prepares them for the harsher truths which he was about to deliver.
Albert Barnes: Notes on the Bible - 1834
10:2: For I bear them record - To bear record means to be a witness; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order Act 26:5; Phi 3:5, and he well knew the extraordinary exertions which they put forth to obey the commands of the Law.
A zeal of God - A zeal for God. Thus, Joh 2:17," The zeal of thine house hath eaten me up;" an earnest desire for the honor of the sanctuary has wholly absorbed my attention; compare Psa 69:9; Act 21:20, "Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law;" Act 22:3, "And was zealous toward God as ye all are this day." Zeal for God here means passionate ardor in the things pertaining to God, or in the things of religion. In this they were, doubtless, many of them sincere; but sincerity does not of itself constitute true piety; Joh 16:2, "The time cometh that whosoever killeth you will think that he doeth God service." This would be an instance of extraordinary zeal, and in this they would be sincere; but persecution to death of apostles cannot be true religion; see also Mat 23:15; Act 26:9, "I thought that I ought to do," etc. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But the zeal which is acceptable is what aims at the glory of God, and which is founded on true benevolence to the universe; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our own sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwilling to give them credit for it. A minister of the gospel should not be blind to the amiable qualities of people or to their zeal; and should be willing to speak of it tenderly, even when he is proclaiming the doctrine of depravity, or denouncing the just judgments of God.
Not according to knowledge - Not an enlightened, discerning, and intelligent zeal. Not what was founded on correct views of God and of religious truth. Such zeal is enthusiasm, and often becomes persecuting. Knowledge without zeal becomes cold, abstract, calculating, formal; and may be possessed by devils as well as human beings. It is the union of the two - the action of the man called forth to intense effort by just views of truth and by right feeling - that constitutes true religion. This was the zeal of the Saviour and of the apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: I bear them: By this fine apology for the Jews, the Apostle prepares them for the harsher truths which he was about to deliver. Co2 8:3; Gal 4:15; Col 4:13
that they: Kg2 10:16; Joh 16:2; Act 21:20, Act 21:28, Act 22:3, Act 22:22, Act 26:9, Act 26:10; Gal 1:14, Gal 4:17, Gal 4:18; Phi 3:6
but not: Rom 10:3, Rom 9:31, Rom 9:32; Psa 14:4; Pro 19:2; Isa 27:1; Co2 4:4, Co2 4:6; Phi 1:9
John Gill
10:2 For I bear them record, that they have a zeal of God,.... A zeal for God; for the being and unity of God, against the polytheism and idolatry of the Gentiles; for the word of God, the writings of the Old Testament, of which they were zealous defenders and preservers, and which they diligently read and heard explained, and whereby they thought to obtain eternal life; for the law of God, moral and ceremonial, especially for the rituals of the Mosaic economy; for the service and worship of God, they spared no pains, but compassed sea and land to bring in proselytes to their religion; all which the apostle could testify from his own knowledge, and by his own experience, who had been as great a zealot as any of them all. But now whilst the apostle is expressing his strong affection for this people, he is careful to act the faithful part to them, and points out their mistakes, and shows them their faults; which he does in this and the following verse, by observing, that they had a zeal of God indeed,
but not according to knowledge: it was not well regulated, it proceeded on mistaken principles, and moved in a wrong way, in persecuting the church of God, in doing things contrary to the name of Christ, in putting to death his ministers and members, thinking that hereby they did God good service; which arose from their ignorance of their Father, and of the Son: though they had a zeal of God, they knew neither God nor Christ aright; they did not know God in Christ, nor Jesus to be the true Messiah; they understood neither law nor Gospel truly, and fancied the Gospel was contrary to the law, and an enemy to it; and therefore in their great zeal opposed it, and the professors of it; they were zealous of the law, and of doing the commands of it, but knew not the true nature, use, and end of the law; as appears by what follows.
John Wesley
10:2 They have a zeal, but not according to knowledge - They had zeal without knowledge; we have knowledge without zeal.
Robert Jamieson, A. R. Fausset and David Brown
10:2 For I bear them record--or, "witness," as he well could from his own sad experience.
that they have a zeal of--"for"
God, but not according to knowledge--(Compare Acts 22:3; Acts 26:9-11; Gal 1:13-14). He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See Ti1 1:13).
10:310:3: Զի տգէ՛տ են Աստուծոյ արդարութեանն, եւ զիւրեա՛նցն խնդրեն կացուցանել. զի արդարութեանն Աստուծոյ ո՛չ հնազանդեցան[3486]։ [3486] Ոմանք. Զի Աստուծոյ արդարութեան ոչ։
3 որովհետեւ նրանք չգիտակցելով Աստծու արդարութիւնը եւ իրենց արդարութիւնը հաստատել ուզելով՝ Աստծու արդարութեանը չհնազանդուեցին:
3 Վասն զի անոնք Աստուծոյ արդարութիւնը չճանչնալով՝ իրենց արդարութիւնը հաստատել ուզելով, Աստուծոյ արդարութեան չհնազանդեցան։
Զի տգէտ են Աստուծոյ արդարութեանն, եւ զիւրեանցն խնդրեն կացուցանել, զի արդարութեանն Աստուծոյ ոչ հնազանդեցան:

10:3: Զի տգէ՛տ են Աստուծոյ արդարութեանն, եւ զիւրեա՛նցն խնդրեն կացուցանել. զի արդարութեանն Աստուծոյ ո՛չ հնազանդեցան[3486]։
[3486] Ոմանք. Զի Աստուծոյ արդարութեան ոչ։
3 որովհետեւ նրանք չգիտակցելով Աստծու արդարութիւնը եւ իրենց արդարութիւնը հաստատել ուզելով՝ Աստծու արդարութեանը չհնազանդուեցին:
3 Վասն զի անոնք Աստուծոյ արդարութիւնը չճանչնալով՝ իրենց արդարութիւնը հաստատել ուզելով, Աստուծոյ արդարութեան չհնազանդեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Ибо, не разумея праведности Божией и усиливаясь поставить собственную праведность, они не покорились праведности Божией,
10:3  ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν [δικαιοσύνην] ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν·
10:3. ἀγνοοῦντες ( un-considering-unto ) γὰρ (therefore) τὴν (to-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) δικαιοσύνην, (to-a-course-belongedness,"καὶ (and) τὴν (to-the-one) ἰδίαν (to-private-belonged) ζητοῦντες ( seeking-unto ) στῆσαι, (to-have-stood,"τῇ (unto-the-one) δικαιοσύνῃ (unto-a-course-belongedness) τοῦ (of-the-one) θεοῦ (of-a-Deity) οὐχ (not) ὑπετάγησαν: (they-had-been-arranged-under)
10:3. ignorantes enim Dei iustitiam et suam quaerentes statuere iustitiae Dei non sunt subiectiFor they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
3. For being ignorant of God’s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.
10:3. For, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.
10:3. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
For they being ignorant of God' s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God:

3: Ибо, не разумея праведности Божией и усиливаясь поставить собственную праведность, они не покорились праведности Божией,
10:3  ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν [δικαιοσύνην] ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν·
10:3. ignorantes enim Dei iustitiam et suam quaerentes statuere iustitiae Dei non sunt subiecti
For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
10:3. For, being ignorant of the justice of God, and seeking to establish their own justice, they have not subjected themselves to the justice of God.
10:3. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Поставить, т. е. сделать чем-то обязательным (Ср. 3:31; Евр 10:9). - Собственную праведность, т. е. такую, какая могла бы получиться вследствие совершения самими людьми известных дел и подвигов (ср. Флп 3:9: и Рим 1:17). - Праведности Божией, т. е. божественному порядку жизни, которому люди должны выражать повиновение через веру.
Adam Clarke: Commentary on the Bible - 1831
10:3: For - being ignorant of God's righteousness - Not knowing God's method of saving sinners, which is the only proper and efficient method: and going about to establish their own righteousness - seeking to procure their salvation by means of their own contriving; they have not submitted - they have not bowed to the determinations of the Most High, relative to his mode of saving mankind, viz. through faith in Jesus Christ, as the only available sacrifice for sin - the end to which the law pointed.
Albert Barnes: Notes on the Bible - 1834
10:3: For they being ignorant - The ignorance of the Jews was voluntarily, and therefore criminal. The apostle does not affirm that they could not have known what the plan of God was; for he says Rom 10:18-21 that they had full opportunity of knowing. An attentive study of their own Scriptures would have led them to the true knowledge of the Messiah and his righteousness; see Joh 5:39; compare Isa 53:1-12, etc. Yet the fact that they were ignorant, though not an excuse, is introduced here, doubtless, as a mild and mitigating circumstance, that should take off the severity of what he might appear to them to be saying; Ti1 1:13, "But I obtained mercy because I did it ignorantly, in unbelief;" Luk 23:34, "Then said Jesus, Father, forgive them, for they know not what they do;" Act 7:60. Involuntary ignorance excuses from guilt; but ignorance produced by our sin or our indolence is no excuse for crime.
Of God's righteousness - Not of the personal holiness of God, "but of God's plan of justifying people, or of declaring them righteous by faith in his Son;" see the note at Rom 1:17. Here God's plan stands opposed to their efforts to make themselves righteous by their own works.
And seeking to establish ... - Endeavoring to confirm or make valid their own righteousness; to render it such as to constitute a ground of justification before God; or to make good their own claims to eternal life by their merits. This stands opposed to the justification by grace, or to God's plan. And they must ever be opposed. This was the constant effort of the Jews; and in this they supposed they had succeeded. see Paul's experience in Phi 3:4-6; Act 26:5. Instances of their belief on this subject occur in all the gospels, where our Saviour combats their notions of their own righteousness. See particularly their views and evasions exposed in mat 23; compare Mat 5:20, etc.; Mat 6:2-5. It was this which mainly opposed the Lord Jesus and his apostles; and it is this confidence in their own righteousness, which still stands in the way of the progress of the gospel among people.
Have not submitted themselves - Confident in their own righteousness. they have nor yielded their hearts to a plan which requires them to come confessing that they have no merit, and to be saved by the merit of another. No obstacle to salvation by grace is so great as the self-righteousness of the sinner.
Righteousness of God - His plan or scheme of justifying people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: God's righteousness: "God's method of justification," says Abp. Newcome: God's method of saving sinners. Rom 1:17, Rom 3:22, Rom 3:26, Rom 5:19, Rom 9:30; Psa 71:15, Psa 71:16, Psa 71:19; Isa 51:6, Isa 51:8, Isa 56:1; Jer 23:5, Jer 23:6; Dan 9:24; Joh 16:9, Joh 16:10; Co2 5:21; Pe2 1:1
to establish: Rom 9:31, Rom 9:32; Isa 57:12, Isa 64:6; Luk 10:29, Luk 16:15, Luk 18:9-12; Gal 5:3, Gal 5:4; Phi 3:9; Rev 3:17, Rev 3:18
submitted: Lev 26:41; Neh 9:33; Job 33:27; Lam 3:22; Dan 9:6-9; Luk 15:17-21
Geneva 1599
10:3 (2) For they (a) being ignorant of God's righteousness, and going about to (b) establish their own righteousness, have not submitted themselves unto the righteousness of God.
(2) The first entrance into the calling to salvation, is to renounce our own righteousness by faith, which God freely offers us in the Gospel.
(a) The ignorance of the law (which we ought to know) does not excuse anyone before God, especially those that are of his household.
(b) Ignorance always has pride associated with it.
John Gill
10:3 For they being ignorant of God's righteousness,.... Either of the righteousness of God revealed in the Gospel, which is no other than the righteousness of Christ, and which they knew nothing of, the whole Gospel being a sealed book, and wholly hidden from them; or of the righteousness of God required in the law, they imagining that only an external conformity to the commands of the law, was all that was necessary to attain to a justifying righteousness by it, not knowing the spirituality of it, and that it required conformity of heart and nature, as well as life and conversation; or rather of the attribute of God's righteousness, the strictness of his justice, the purity and holiness of his nature: for though they knew that he was holy, just, and righteous, yet did not think he was so strict as to insist upon every punctilio, and to take notice of every little default and defect in obedience; and especially that he had any regard to the heart and the thoughts of it, and required perfect purity there or that he would accept of nothing less than an absolutely perfect and complete righteousness; nor justify any without full satisfaction to his justice: hence they were
going about to establish their own righteousness; which they would never have done, had they known the righteousness of God, in either of the above senses; the Alexandrian copy, and some others, omit the word "righteousness", and only read, "their own", leaving it to be understood, and which is easily done; and so reads the Vulgate Latin version: by "their own righteousness", as opposed to God's, is meant the righteousness of works, their obedience to the law, an outward conformity to it, an observance of the rituals of it, and a little negative holiness. This they endeavoured to "establish" or "make to stand" in the sight of God, as their justifying righteousness, which is all one as setting chaff and stubble, briers and thorns, to a consuming fire; as the attempt expresses madness in them, the phrase suggests weakness in their righteousness, which they would fain make to stand, but could not, it being like a spider's web before the besom, or like a dead carcass, which men would set upon its feet to stand alone, but it cannot; than which nothing can be a greater instance of egregious folly: their "going about" or "seeking" to do this, shows their ignorant zeal, and the toil, the pains, the labour they used to effect it, but all in vain, and to no purpose; as appears by their hearing, reading, fasting, praying, giving alms to the poor, and tithes of all they possessed; all which they were very careful and studious of, and especially to have them done in the sight of men: and so it was that they
have not submitted themselves to the righteousness of God; that is, the righteousness of Christ, so called, because approved and accepted of by God, imputed by him to his people, and given them by him as a free gift, and which only justifies in his sight; and because it is wrought by Christ, who is truly and properly God, and revealed and applied by the Spirit of God. This the Jews submitted not to, because they had no true humble sense of themselves as sinners, nor did they care to acknowledge themselves as such; which submission to Christ's righteousness requires and necessarily involves in it; no man will ever be subject to it, till he is made sensible of the exceeding sinfulness of sin, and brought to an humble acknowledgment of it; the Spirit of God first convinces of sin and then of righteousness; and because they had an overweening opinion of their own righteousness, which they trusted to, and depended upon, imagining it to be blameless, and to contain all that the law required, and therefore they stood in no need of any other; and as for the righteousness of Christ they had it in contempt, their carnal minds being enmity to him, were not subject to his righteousness, nor could they, nor can any be, without the powerful efficacious grace of God, making them willing in the day of his power. This phrase denotes the rebellion of their wills, against Christ and his righteousness, they acting as rebellious subjects against their sovereign prince.
John Wesley
10:3 For they being ignorant of the righteousness of God - Of the method God has established for the justification of a sinner. And seeking to establish their own righteousness - Their own method of acceptance with God. Have not submitted to the righteousness of God - The way of justification which he hath fixed.
Robert Jamieson, A. R. Fausset and David Brown
10:3 For they being ignorant of God's righteousness--that is, for the justification of the guilty (see on Rom 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.
10:410:4: Քանզի կատարա՛ծ օրինացն Քրիստո՛ս է՝ յարդարութիւն ամենայն հաւատացելոց[3487]։ զդ [3487] Ոմանք. Քանզի եւ կատարած։
4 Արարեւ, Քրիստոսն է օրէնքի վախճանը բոլոր հաւատացեալների արդարացման համար:
4 Քանզի օրէնքին վախճանը Քրիստոս է ամէն հաւատացեալի արդարութեան համար։
Քանզի կատարած օրինացն Քրիստոս է յարդարութիւն ամենայն հաւատացելոց:

10:4: Քանզի կատարա՛ծ օրինացն Քրիստո՛ս է՝ յարդարութիւն ամենայն հաւատացելոց[3487]։ զդ
[3487] Ոմանք. Քանզի եւ կատարած։
4 Արարեւ, Քրիստոսն է օրէնքի վախճանը բոլոր հաւատացեալների արդարացման համար:
4 Քանզի օրէնքին վախճանը Քրիստոս է ամէն հաւատացեալի արդարութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: потому что конец закона--Христос, к праведности всякого верующего.
10:4  τέλος γὰρ νόμου χριστὸς εἰς δικαιοσύνην παντὶ τῶ πιστεύοντι.
10:4. τέλος (a-finish) γὰρ (therefore) νόμου (of-a-parcelee) Χριστὸς (Anointed) εἰς (into) δικαιοσύνην (to-a-course-belongedness) παντὶ (unto-all) τῷ (unto-the-one) πιστεύοντι. (unto-trusting-of)
10:4. finis enim legis Christus ad iustitiam omni credentiFor the end of the law is Christ: unto justice to everyone that believeth.
4. For Christ is the end of the law unto righteousness to every one that believeth.
10:4. For the end of the law, Christ, is unto justice for all who believe.
10:4. For Christ [is] the end of the law for righteousness to every one that believeth.
For Christ [is] the end of the law for righteousness to every one that believeth:

4: потому что конец закона--Христос, к праведности всякого верующего.
10:4  τέλος γὰρ νόμου χριστὸς εἰς δικαιοσύνην παντὶ τῶ πιστεύοντι.
10:4. finis enim legis Christus ad iustitiam omni credenti
For the end of the law is Christ: unto justice to everyone that believeth.
10:4. For the end of the law, Christ, is unto justice for all who believe.
10:4. For Christ [is] the end of the law for righteousness to every one that believeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Потому что... Апостол этим доказывает, что непослушание иудеев Христу происходило от непонимания ими праведности Божественной, о которой свидетельствовал закон. Закон указывал на Христа; во Христе явилась пред нами праведность, на которую закон указывал, как на идеал, и дается она каждому, кто верует во Христа. Правильно понимаемый закон должен бы служить евреям детоводителем ко Христу, чтобы они могли оправдаться через веру в него. - Таким образом, выражение конец закона правильнее заменить другим выражением: цель закона, как понимали это место и другие толкователи (И. Злат., Феодорит, Феофилакт). Такой перевод соответствует и смыслу поставленного в греч. тексте выражения (teloV nomou). Но каким образом закон мог указывать на Христа, как на свою собственную цель? В законе начертан идеал праведности. Так как этот идеал начертан Самим Богом, то он непременно должен осуществиться. Между тем люди собственным опытом убедились в том, что никто из них не в состоянии осуществить этот идеал своими силами (Рим 3:20). Поэтому явился Христос, Который и осуществил его. Уже на основании этого Апостол мог сказать, что Христос - цель закона. Но этого мало. Закон не достиг еще вполне своего назначения, когда один человек осуществил его предписания, - закон дан для всех. И вот Христова праведность, исходя от Христа, переходит на всех верующих в Него. Таким образом, Христос является целью закона в полном смысле этого слова, и вместе с тем, пожалуй, концом его, потому что окончательно осуществляет цель закона - оправдание человека.
Adam Clarke: Commentary on the Bible - 1831
10:4: For Christ is the end of the law - Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfillment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, Psa 40:6, Psa 40:7; Heb 10:4-10; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that The atonement was the sacrifice offered by Christ. Thus he was the End of the law, in respect to its sacrifices. And, as sacrifices were offered merely to procure pardon of sin, righteousness, or justification, Christ is the end of the law for this justification to every one that believeth on him, as dying for their offenses, and rising again for their justification, having made peace through the blood of his cross. Therefore every Jew who rejected Christ rejected salvation, and that very salvation which the law witnessed and required, and which could not be had but through Christ alone.
Albert Barnes: Notes on the Bible - 1834
10:4: For Christ - This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to people from Christ unless they believe on him, faith in him is implied where the word occurs in this connection.
Is the end of the law - The word translated "end" means what completes a thing, or renders it perfect; also the boundary, issue, or termination of anything, as the end of life, the result of a prophecy, etc.; Joh 13:1; Luk 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken; Ti1 1:5," The end of the commandment is charity;" the main design or purpose of the command is to produce love; Pe1 1:9, "The end of your faith, the salvation of your souls;" the main design or purpose of faith is to secure salvation; Rom 14:9, "To this end Christ both died," etc. For this design or purpose. This is doubtless its meaning here. "The main design or object which the perfect obedience of the Law would accomplish, is accomplished by faith in Christ." That is, perfect obedience to the Law would accomplish justification before God, secure his favor and eternal life. The same end is now accomplished by faith in Christ. The great design of both is the same; and the same great end is finally gained. This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case. Some have supposed that the word "end" refers to the ceremonial law; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the Law in the end leads us to Christ, or that its design is to point us to him. All this is true, but not the truth taught in this passage. That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law.
For righteousness - Unto justification with God.
To every ... - See the note at Rom 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Christ: Rom 3:25-31, Rom 8:3, Rom 8:4; Isa 53:11; Mat 3:15, Mat 5:17, Mat 5:18; Joh 1:17; Act 13:38, Act 13:39; Co1 1:30; Gal 3:24; Col 2:10, Col 2:17; Heb 9:7-14, Heb 10:8-12, Heb 10:14
the end: τελος [Strong's G5056], the object, scope, or final cause; the end proposed and intended. In this sense Eisner observes that τελος [Strong's G5056] is used by Arrian.
Geneva 1599
10:4 (3) For Christ [is] the (c) end of the law for righteousness to (d) every one that believeth.
(3) The proof: the law itself points to Christ, that those who 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 those that keep the law: but seeing that we do not observe the law through the fault of our flesh, we do not attain this end: but Christ heals this disease, for he fulfils the law for us.
(d) Not only to the Jews, but also to the Gentiles.
John Gill
10:4 For Christ is the end of the law,.... The apostle here observes that to them which had they known, would have regulated their zeal, removed their ignorance and set them right, in that which they stumbled at, and fell. By the "law" here, is not meant the ceremonial law, of which, indeed, they were all very zealous, and of which Christ also was the end in many respects; he was the final cause of it, or that for the sake of which it was; it had not been given had it not been for him; all its institutions, ordinances, and sacrifices, were on his account: they were all shadows of him, and he the body and substance of them; he was the end or mark and scope at which they all aimed; every type looked to him, and every offering directed the worshipper to him; he was the terminus of it, to whom it was to reach, and beyond whom it was not to go; it was a schoolmaster for instruction and direction until Christ came, and no longer. He was the fulfilling end of it, every thing in it had its accomplishment in him; and then lastly, he put an end to it, he disannulled it because of its after weakness and unprofitableness; he blotted out this hand writing of ordinances, and entirely abolished this law of commandments; but then Christ was not the end of this law for righteousness; Christ's obedience to it is no part of justifying righteousness, especially not to everyone that believes, not to the Gentiles who never were under any obligation to observe it: the moral law is here designed, and when Christ is said to be the end of it, the meaning is not that he was the end of its being given; for that was to be a rule of righteousness and life to men, and a ministration of death in case of disobedience: or that he was the scope of this law, though the Syriac version renders it "the scope" of the law is the Messiah, the mark at which it aimed, or which it directs persons to; for the law does not direct to Christ at all, in any way; it requires and insists upon a perfect righteousness, but gives not the least hint of the righteousness of Christ, nor does it in any form direct unto it; by it is the knowledge of sin, but no knowledge of a Saviour from sin; not the law, but the Gospel directs and encourages sensible sinners to believe in Christ and be saved; on the contrary, the law is a killing letter, and the ministration of condemnation and death; but Christ is either the consuming or consummating, the destroying or fulfilling end of the law. He is the destroying end of the law, not as to the nature, being, matter and substance of it, which is invariable and eternal, and is not, and cannot be made void by the doctrine of faith; nor as to the true use of it; but as a covenant of works, as to the ministry of it by Moses, and as to its curse and condemnation. Though I rather think the latter is here meant, namely, that Christ is the fulfilling end of the law, since it is added,
for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,
to everyone that believes: not to him that works for life, and in order to obtain a righteousness of his own; nor to the Jew only, but also to the Gentile, even to everyone, be who he will, that has faith in Christ; not that faith is either the matter, cause, or condition of righteousness, but this righteousness is only revealed unto, and received by the believer, and can only be pleaded by him, as his justifying righteousness. Moreover, this phrase is descriptive of the persons to whom Christ is the end of the law for righteousness, and suggests that for whomsoever he has fulfilled the law, in order to bring in for them a justifying righteousness, faith in consequence is given to them, to receive and embrace it, and enjoy all the comfort and privileges of it.
John Wesley
10:4 For Christ is the end of the law - The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation. And he alone gives that pardon and life which the law shows the want of, but cannot give. To every one - Whether Jew or gentile, treated of, Rom 10:11, &c. That believeth - Treated of, Rom 10:5.
Robert Jamieson, A. R. Fausset and David Brown
10:4 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 (Gal 3:24).
10:510:5: Մովսէս գրէ զարդարութիւն որ յօրինաց անտի. Եթէ արասցէ զայն մարդ՝ կեցցէ՛ նովին[3488]։ [3488] Ոմանք. Մովսէս ասէ զարդարութիւնն։ Բազումք. Որ յօրինաց անտի է. Թէ ա՛՛։ Ոսկան. Կեցցէ ՚ի նոսին։
5 Մովսէսը գրում է այն արդարութեան մասին, որ օրէնքից է. եթէ մարդը կատարի այն, նրանով կ’ապրի:
5 Վասն զի Մովսէս օրէնքէն եղած արդարութիւնը հաստատեց ըսելով. «Զանոնք կատարող մարդը անոնցմով պիտի ապրի»։
Մովսէս գրէ զարդարութիւնն որ յօրինաց անտի է. Եթէ արասցէ զայն մարդ, կեցցէ նովին:

10:5: Մովսէս գրէ զարդարութիւն որ յօրինաց անտի. Եթէ արասցէ զայն մարդ՝ կեցցէ՛ նովին[3488]։
[3488] Ոմանք. Մովսէս ասէ զարդարութիւնն։ Բազումք. Որ յօրինաց անտի է. Թէ ա՛՛։ Ոսկան. Կեցցէ ՚ի նոսին։
5 Մովսէսը գրում է այն արդարութեան մասին, որ օրէնքից է. եթէ մարդը կատարի այն, նրանով կ’ապրի:
5 Վասն զի Մովսէս օրէնքէն եղած արդարութիւնը հաստատեց ըսելով. «Զանոնք կատարող մարդը անոնցմով պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: Моисей пишет о праведности от закона: исполнивший его человек жив будет им.
10:5  μωϊσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ [τοῦ] νόμου ὅτι ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς.
10:5. Μωυσῆς (A-Mouses) γὰρ (therefore) γράφει (it-scribeth) ὅτι (to-which-a-one) τὴν (to-the-one) δικαιοσύνην (to-a-course-belongedness) τὴν (to-the-one) ἐκ (out) νόμου (of-a-parcelee) ὁ ( the-one ) ποιήσας ( having-done-unto ," ἄνθρωπος ( a-mankind ," ζήσεται ( it-shall-life-unto ) ἐν ( in ) αὐτῇ. (unto-it)
10:5. Moses enim scripsit quoniam iustitiam quae ex lege est qui fecerit homo vivet in eaFor Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
5. For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby.
10:5. And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.
10:5. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them:

5: Моисей пишет о праведности от закона: исполнивший его человек жив будет им.
10:5  μωϊσῆς γὰρ γράφει τὴν δικαιοσύνην τὴν ἐκ [τοῦ] νόμου ὅτι ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς.
10:5. Moses enim scripsit quoniam iustitiam quae ex lege est qui fecerit homo vivet in ea
For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
10:5. And Moses wrote, about the justice that is of the law, that the man who will have done justice shall live by justice.
10:5. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-13: Сам Законодатель, Моисей, признавал недостижимым делом - получение праведности, потому что для этого человек должен был исполнить все многообразные предписания закона. Между тем, получение оправдания теперь, с пришествием Христа, представляется вполне возможным, потому что оно требует от человека только твердой веры во Христа.

5: Желая показать неразумие иудеев, с упорством стоявших за прежний способ оправдания - через исполнение закона, Апостол говорит, что сам Моисей считал такой путь не ведущим к цели, так как, по его заявлению, жизнь или оправдание может быть получено только тем человеком, который исполнит все, без исключения, предписания закона (Лев 18:5). А что такое исполнение непосильно ни для кого из смертных - это было уже показано Апостолом в послании к Рим гл. III, ст. 4-20.
Adam Clarke: Commentary on the Bible - 1831
10:5: For Moses describeth the righteousness which is of the law - The place to which the apostle refers, seems to be Lev 18:5 : Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. These words seem to be spoken in answer to an objection which might be made by a Jew: "Did not Moses give us a law, the observance of which should secure our salvation?" Such a law Moses undoubtedly gave, and that law promises life to those who perform its precepts: but who can plead for life on this ground, who rejects that Christ who is the end of the law? No man ever did, nor ever can, fulfill that law, so as to merit salvation by the performance of it: for, as all have sinned and come short of the glory of God, they are all under the curse of the law, which says: Cursed is every one who continueth not in all the things that are written in the book of the law to do them, Deu 27:26; Gal 3:10; therefore by the deeds of this law none can be justified, because all are in a state of condemnation for transgressions already committed against it. If, therefore, there were not such a provision as is made by the death of Christ, no soul could be saved.
Albert Barnes: Notes on the Bible - 1834
10:5: For Moses describeth ... - This is found in Lev 18:5, "Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them." This appeal is made to Moses, both in regard to the righteousness of the Law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only affirming that which had been long before taught in the writings of the Jews themselves. The word "describeth" is literally writes γράφει graphei, a word often used in this sense.
The righteousness ... - The righteousness which a perfect obedience to the Law of God would produce. That consisted in perfectly doing all that the Law required.
The man which doeth these things - The man who shall perform or obey what was declared in the pRev_ious statutes. Moses here had reference to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is what pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the Law promises. This is a first principle of all law; for all law holds a man to be innocent, and, of course, entitled to whatever immunities and rewards it has to confer, until he is proved to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the Law of God. The Scriptures abundantly teach elsewhere that it never has been done.
Doeth - Obeys, or yields obedience. So also Mat 5:19, "Shall do and teach them." Mat 7:24, Mat 7:26, "whosoever heareth these sayings ... and doeth them." Mat 23:3; Mar 3:35; Mar 6:20; Luk 6:46-47, Luk 6:49.
Shall live - Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would follow obedience. The effect would be to produce happiness in this life and in the life to come. The principle on which happiness would be conferred, would be the same whether in this world or the next. The tendency and result of obedience would be to promote order, health, purity, benevolence; to advance the welfare of man, and the honor of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word "life"; see the note at Joh 5:24. It is evident moreover that the Jews understood Moses here as referring to more than temporal blessings. The ancient Targum of Onkelos renders the passage in Leviticus thus: "The man who does these things shall live in them to eternal life." So the Arabic version is, "The retribution of him who works these things is that he shall live an eternal life."
By them - ἐν αὐτοῖς en autois. In them. In their observance he shall find happiness. Not simply as a result, or reward, but the very act of obeying shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience was rendered. God would not punish the innocent. But in this world it never has been rendered, except in the case of the Lord Jesus; and the consequence is, that the course of man has been attended with pain, sorrow, and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: That the man: Lev 18:5; Neh 9:29; Eze 20:11, Eze 20:13, Eze 20:21; Luk 10:27, Luk 10:28; Gal 3:12
Geneva 1599
10:5 (4) For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
(4) That the law is points to Christ and is inclined to him is manifestly proved, because it propounds such a condition as can be and is fulfilled, by none but Christ alone: which being imputed to 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 that the gospel teaches that both of these is done by Christ and that for their sake's, who with true faith embrace him who calls them.
John Gill
10:5 For. Moses describeth the righteousness which is of the law,.... In this, and some following verses, an account is given of the two righteousnesses before mentioned, called their own and the righteousness of God; and that chiefly in the words of Moses, which is wisely done by the apostle, he and his writings being in great esteem among the Jews. The description he gives of the righteousness of the law, that is, righteousness which the law requires, and is done in obedience to its commands, is,
that the man which doth those things, shall live by them, or "in them"; and which is to be seen in Lev 18:5, "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it. The Jewish writers understand the life promised by the law, to be eternal life. The two Targums of Onkelos and Jonathan ben Uzziel paraphrase the words thus, "he shall live in them", , "in eternal life"; in like manner Jarchi explains them, "he shall live", , "in the world to come"; to which agrees the note of R. Aben Ezra, who interprets it of lie in both worlds; he says the statutes of the law are life to them that do them in both worlds, for if a man understands the secret of them, he shall live for ever, and shall never die. The life which the law promised to Adam in his state of perfection, who was the only mere man that ever was capable of perfectly fulfilling it, was the continuance of the happy life he enjoyed; the life it promised to the Israelites, at the renewing of it on Mount Sinai, was a long and prosperous life in the land of Canaan; as for the promise of eternal life, that was made before the world began, in the covenant of grace, and is a peculiar promise and blessing of that covenant, is an entire gift of God's grace, and never was designed to be enjoyed through men's obedience to the law of works, but through the righteousness and death of Christ, who is the fulfilling end of the law: hence it appears, that as the righteousness of the law is a righteousness of works done by men, it cannot be the righteousness God imputes, for that is without works, and by which a man can be justified before God; and since the law requires internal and perfect obedience to it, it is certain that it cannot be yielded by fallen creatures; hence it follows, that there can be no life, and so no righteousness by it, the consequence of which, when observed by sinful men, horror, terror, and gloomy despair; the very reverse of which is the language of the righteousness of faith.
John Wesley
10:5 For Moses describeth the only righteousness which is attainable by the law, when he saith, The man who doeth these things shall live by them - that is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any who have ever transgressed any one law in any point. Lev 18:5
Robert Jamieson, A. R. Fausset and David Brown
10:5 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-- (Lev 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."
10:610:6: Իսկ զհաւատոցն արդարութենէ ա՛յսպէս ասէ. Մի՛ ասիցես ՚ի սրտի քում. Ո՛վ ելանիցէ յերկինս, ա՛յս ինքն է՝ զՔրիստոս իջուցանել.
6 Իսկ հաւատից եղող արդարութեան մասին այսպէս է ասում. «Քո սրտում մի՛ ասա՝ ո՞վ է ելնելու երկինք»: Այսինքն՝ Քրիստոսին իջեցնելու համար:
6 Բայց հաւատքէն եղած արդարութիւնը այսպէս կ’ըսէ. «Մի՛ ըսեր քու սրտիդ մէջ՝ ‘Ո՞վ պիտի ելլէ երկինք’, այսինքն Քրիստոսը իջեցնելու.
Իսկ զհաւատոցն արդարութենէ այսպէս ասէ. Մի՛ ասիցես ի սրտի քում. Ո՞վ ելանիցէ յերկինս, այսինքն է զՔրիստոս իջուցանել:

10:6: Իսկ զհաւատոցն արդարութենէ ա՛յսպէս ասէ. Մի՛ ասիցես ՚ի սրտի քում. Ո՛վ ելանիցէ յերկինս, ա՛յս ինքն է՝ զՔրիստոս իջուցանել.
6 Իսկ հաւատից եղող արդարութեան մասին այսպէս է ասում. «Քո սրտում մի՛ ասա՝ ո՞վ է ելնելու երկինք»: Այսինքն՝ Քրիստոսին իջեցնելու համար:
6 Բայց հաւատքէն եղած արդարութիւնը այսպէս կ’ըսէ. «Մի՛ ըսեր քու սրտիդ մէջ՝ ‘Ո՞վ պիտի ելլէ երկինք’, այսինքն Քրիստոսը իջեցնելու.
zohrab-1805▾ eastern-1994▾ western am▾
10:66: А праведность от веры так говорит: не говори в сердце твоем: кто взойдет на небо? то есть Христа свести.
10:6  ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει, μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτ᾽ ἔστιν χριστὸν καταγαγεῖν·
10:6. ἡ (The-one) δὲ (moreover) ἐκ (out) πίστεως (of-a-trust) δικαιοσύνη (a-course-belongedness) οὕτως (unto-the-one-this) λέγει (it-fortheth,"Μὴ (Lest) εἴπῃς (thou-might-have-had-said) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) σου (of-thee," Τίς ( What-one ) ἀναβήσεται ( it-shall-step-up ) εἰς ( into ) τὸν ( to-the-one ) οὐρανόν ; ( to-a-sky ?"τοῦτ' (The-one-this) ἔστιν (it-be) Χριστὸν (to-Anointed) καταγαγεῖν: (to-have-had-led-down)
10:6. quae autem ex fide est iustitia sic dicit ne dixeris in corde tuo quis ascendit in caelum id est Christum deducereBut the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
6. But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? ( that is, to bring Christ down:)
10:6. But the justice that is of faith speaks in this way: Do not say in your heart: “Who shall ascend into heaven?” (that is, to bring Christ down);
10:6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:)
But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? ( that is, to bring Christ down:

6: А праведность от веры так говорит: не говори в сердце твоем: кто взойдет на небо? то есть Христа свести.
10:6  ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει, μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτ᾽ ἔστιν χριστὸν καταγαγεῖν·
10:6. quae autem ex fide est iustitia sic dicit ne dixeris in corde tuo quis ascendit in caelum id est Christum deducere
But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
10:6. But the justice that is of faith speaks in this way: Do not say in your heart: “Who shall ascend into heaven?” (that is, to bring Christ down);
10:6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Напротив, праведность от веры, выступающая в настоящее время в качестве спасительницы человека, говорит так: "не говори..." Апостол, хорошо сознавая, что Моисей еще не мог говорить того, что говорит теперь праведность от веры, тем не менее пользуется его словами для выражения своей собственной мысли, относящейся к современному ему положению вещей. Моисей (Втор 29:1-30, 10) вовсе не утверждал, что исполнение закона - легкое дело, а говорил только, что Израиль не может оправдывать свои преступления незнанием закона. Он указывал на то, что Израилю нет надобности дожидаться какого-нибудь вестника с неба, где обитает Бог, или посылать за море, к какому-нибудь чужому народу, где, может быть, известно что о воле Божией; к Израилю Бог уже говорил Сам в законе, Сам объявил ему Свою волю (Втор 6:6-9, 20-25; Втор 30:12: и сл.). Апостол же употребляет выражения Моисея в другом смысле. Он говорит, что спрашивающий: "кто взойдет на небо?" этим самым "сводит с неба Христа". Выражение "то-есть" обозначает мнение или взгляд, намерение, с каким задается вопрос. Неверующий во Христа иудей, которого здесь имеет в виду Апостол, полагает, что Мессия еще не явился, но явится впоследствии, может быть, с неба, а может быть - из преисподней (бездна здесь употребляется в смысле преисподней, ср. Лк 8:31; Откр 11:7; 20:1, 3). Но говорить так - значит повторять то же преступление, какое делали и древние евреи, не видевшие в законе вполне достаточного разъяснения воли Божией.
Adam Clarke: Commentary on the Bible - 1831
10:6: But the righteousness which is of faith - As it is most evident that there can be no justification by works, as all are sinful and all in a guilty state; if God will grant salvation at all, it must be by faith: but faith must have an object and a reason for its exercise; the object is Jesus Christ - the reason is the infinite merit of his passion and death.
Who shall ascend unto heaven? etc. - As Christ is the end of the law for justification to every one that believes, no observance of the law can procure him. Who, by the practice of the law, can bring Christ down from heaven? or, when brought down, and crucified and buried, as a sacrifice for sin, who can bring him up again from the dead? And both his death and resurrection are essentially necessary for the salvation of a lost world. Or the sense of the apostle may be this: They who will not believe in Christ crucified must in effect be seeking another Messiah to come down from heaven with a different revelation; or they who will not credit the doctrine that we preach concerning his resurrection seem in effect to say, Christ yet remains to be raised from the dead, and reign over the Jews as a mighty secular sovereign, subjecting the Gentile world to the sway of his righteous scepter.
Albert Barnes: Notes on the Bible - 1834
10:6: But the righteousness which is of faith - It is observable here that Paul does not affirm that Moses describes any where the righteousness by faith, or the effect of the scheme of justification by faith. His object was different, to give the Law, and state its demands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified, as if it were living and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from Deu 30:11-14. The original meaning of the passage is this: Moses, near the end of his life, having given his commandments to the Israelites exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible.
They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands, of looking into the profound mysteries of the high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the divine Law, it may be observed, that among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was especially a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, traveled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage Moses dwells on the thought, and places it in a variety of forms by the questions, "who shall go up to heaven for us, etc.;" and Paul regards this as appropriately describing the language of Christian faith; but without affirming that Moses himself had any reference in the passage to the faith of the gospel.
On this wise - In this manner.
Say not in thine heart - The expression to say in the heart is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to understand it.
Who shall ascend into heaven? - This expression was used among the Jews to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus, Job 11:7, "Canst thou by searching find out God? It is high as heaven, what canst thou do? etc." Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible.
That is, to bring Christ ... - Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words because,
(1) They appropriately expressed the language of faith.
(2) if this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to become a man, and to die.
To save man it was indeed indispensable that Christ should have come down from heaven. But the language of faith was that this had already been done. Probably the word "Christ" here includes all the benefits mentioned in Rom 10:4 as resulting from the work of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: righteousness: Rom 3:22, Rom 3:25, Rom 4:13, Rom 9:31; Phi 3:9; Heb 11:7
Say not: The Apostle here takes the general sentiment, and expresses it in his own language; beautifully accommodating what Moses says of the law to his present purpose. Deu 30:11-14; Pro 30:4
to bring: Joh 3:12, Joh 3:13, Joh 6:33, Joh 6:38, Joh 6:50, Joh 6:51, Joh 6:58; Eph 4:8-10; Heb 1:3
Geneva 1599
10:6 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 down [from above]:)
(e) Do not think to yourself, as men that are doubting do.
John Gill
10:6 But the righteousness which is of faith,.... Or "with respect to the righteousness of faith"; the other righteousness before called the righteousness of God, because God is the author of it, here the righteousness of faith, because that receives it,
speaketh on this wise; the selfsame writer who describes the righteousness of the law in such a manner, that it gives no room to a fallen creature ever to expect life and salvation by it, gives such an account of the righteousness of faith, as forbids all doubting and despair:
say not in thine heart; let not such a thought enter into thy mind, much less express it with thy lips;
who shall ascend into heaven (that is, to bring Christ down from above, or who shall descend into the deep? that is, to bring up Christ again from the dead). These words are not properly a citation of Deut 30:12; but the apostle makes use of some phrases which are there, with his own explications of them; though the difference between them, stripped, of these explications is not very material: in the first clause, "who shall ascend into heaven?" the apostle leaves out the phrase, "for us"; which as to the sense was not absolutely necessary to retain; the difficulty, indeed, seems greater in the latter clause, "who shall descend into the deep?" which in the text of Moses is, "who shall go over the sea for us?" but when it is considered that the sea is often called the deep, and that sailing on it and over it, is expressed by "going down to the sea in ships", Ps 107:23; and moreover, when it is observed that the Jerusalem Targum paraphrases it thus,
"the law is not in heaven that it should be said, oh that we had one of us, as Moses the prophet, who could go up to heaven and bring it to us! nor is it beyond the great sea, that it should be said, oh that we had one of us, as Jonah the prophet , "who could descend into the depths of the great sea", and bring it to us;''
the apostle is to be justified in his expressions. His sense, indeed, may seem to be different from that of Moses, and of the common interpretations of the Jewish writers, as in the above paraphrase and in the following account of them from the Talmud, understanding them of the law (w);
"says Abdimo bar Chama bar Dousa, what is the meaning of that Scripture, "neither is it in heaven, nor is it beyond the sea?" it is not in heaven, for if it was in heaven you must needs go up after it, and if it was beyond the sea, you must needs go over after it; Rabba says, not in heaven is it, you will not find it in him that exalts his knowledge in himself as the heavens, nor will you find it in him that enlarges his knowledge in himself, as the sea; R. Jochanan says, not in heaven is it, you will not find it in those that are of a haughty spirit, nor beyond the sea is it, you will not find it among traders abroad, or merchants.''
Though the apostle's sense may be brought pretty near to this, after this manner; who shall go up to heaven, or down to the deep, either to bring us the knowledge of the law, and yield an obedience to it which that requires of us, or to give us a full account of the Gospel of the grace of God? there is no room, nor reason, for men to say this in their hearts, or to make a doubt of them, as if they were not done already; to do so, is to deny that Christ is come in the flesh, and risen from the dead, who has given the true sense and knowledge of the law, and has perfectly fulfilled it, in the room and stead of his people, and by whom the doctrine of grace and truth is come, particularly the doctrine of a sinner's justification before God; this is brought nigh in the ministration of the word, so that there is no need of such inquiries as these. Moreover, for the illustration of these words, let it be observed, that these phrases are proverbial, and often used to express things impossible, of which take the following instances;
"it is a tradition of the Rabbins (x) if a man says to his wife, lo, this is thy divorce, on condition that "thou ascendest to the firmament", on condition that "thou descendest into the deep"; on condition that thou passest over the great sea on foot, this is no divorce;''
the reason is, , "because it is impossible". Again (y),
"if a man says to a woman, if thou wilt "ascend into the firmament", or if thou wilt "descend into the deep", lo, thou art espoused to me by this penny; but if thou wilt not go up into the firmament, nor go down into the deep, thou shalt not be espoused; and after that he puts the penny into her hand, lo, the condition becomes void, and behold she is espoused immediately, for the thing is known , "that it is impossible" for her to fulfil the condition.''
So here are forbidden all such thoughts, words, or expressions which carry such a sense as this; who will go down to the deep to fetch such a wretch as I am out of the lowest hell, to deliver me from the curses of the law, and the wrath of God, and bring me out of this wretched miserable condition in which I am? or go up to heaven and carry me there, and put me in the possession of the undefiled inheritance? all this is as impossible to be done, as for a man to ascend to heaven, or go down into the deep: now though the righteousness of the law encourages such despondency and black despair, the righteousness of faith, or the doctrine of justification by faith in Christ's righteousness, forbids every thing of this kind; assuring the sinner, that Christ is come down from heaven in human nature, that he has fulfilled all the righteousness of the law by his obedience in life, and has bore the penalty of it in his sufferings and death, and is risen again for justification; so that such questions should not be put, nor such despairing thoughts encouraged: besides, to think and speak in this manner, is to set aside the whole scheme of the Gospel, and supposes the person to doubt whether Christ is come down from heaven; and therefore asks, who shall go up to bring him down? and that he is not risen from the dead; and therefore puts the question, who will go down to the deep to fetch him up? whereas he is already come, has obeyed, suffered, and died, and rose again, and is become the end of the law for righteousness to everyone that believes.
(w) T. Bab. Erubin, fol. 55. 1. Maimon. Talmud Tora, c. 3. sect. 8. (x) T. Bab. Gittin, fol. 84. 1. & Bava Metzia, fol. 94. 1. (y) Maimon. Hilchot Ishot. c. 6. sect. 7. Vid. Zohar in Exod. fol. 40. 4. & 43. 1.
John Wesley
10:6 But the righteousness which is by faith - The method of becoming righteous by believing. Speaketh a very different language, and may be considered as expressing itself thus: (to accommodate to our present subject the words which Moses spake, touching the plainness of his law:) Say not in thy heart, Who shall ascend into heaven, as if it were to bring Christ down: or, Who shall descend into the grave, as if it were to bring him again from the dead - Do not imagine that these things are to be done now, in order to procure thy pardon and salvation. Deut 30:14.
Robert Jamieson, A. R. Fausset and David Brown
10:6 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 Deut 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."
10:710:7: կամ. Ով իջանիցէ յանդունդս, ա՛յս ինքն է՝ զՔրիստոս հանել ՚ի մեռելոց։
7 Կամ՝ «Ո՞վ է իջնելու անդունդ»: Այսինքն՝ Քրիստոսին վեր հանելու համար մեռելներից:
7 Կամ թէ՝ ‘Ո՞վ պիտի իջնէ անդունդը’, այսինքն Քրիստոսը մեռելներէն հանելու»։
կամ. Ո՞վ իջանիցէ յանդունդս, այսինքն է զՔրիստոս հանել ի մեռելոց:

10:7: կամ. Ով իջանիցէ յանդունդս, ա՛յս ինքն է՝ զՔրիստոս հանել ՚ի մեռելոց։
7 Կամ՝ «Ո՞վ է իջնելու անդունդ»: Այսինքն՝ Քրիստոսին վեր հանելու համար մեռելներից:
7 Կամ թէ՝ ‘Ո՞վ պիտի իջնէ անդունդը’, այսինքն Քրիստոսը մեռելներէն հանելու»։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Или кто сойдет в бездну? то есть Христа из мертвых возвести.
10:7  ἤ, τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ᾽ ἔστιν χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.
10:7. ἤ (or," Τίς ( What-one ) καταβήσεται ( it-shall-step-down ) εἰς ( into ) τὴν ( to-the-one ) ἄβυσσον ; ( to-depthed-along ?"τοῦτ' (The-one-this) ἔστιν (it-be) Χριστὸν (to-Anointed) ἐκ (out) νεκρῶν ( of-en-deaded ) ἀναγαγεῖν. (to-have-had-led-up)
10:7. aut quis descendit in abyssum hoc est Christum ex mortuis revocareOr who shall descend into the deep? That is, to bring up Christ again from the dead.
7. or, Who shall descend into the abyss? ( that is, to bring Christ up from the dead.)
10:7. “Or who shall descend into the abyss?” (that is, to call back Christ from the dead).
10:7. Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
Or, Who shall descend into the deep? ( that is, to bring up Christ again from the dead:

7: Или кто сойдет в бездну? то есть Христа из мертвых возвести.
10:7  ἤ, τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ᾽ ἔστιν χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.
10:7. aut quis descendit in abyssum hoc est Christum ex mortuis revocare
Or who shall descend into the deep? That is, to bring up Christ again from the dead.
10:7. “Or who shall descend into the abyss?” (that is, to call back Christ from the dead).
10:7. Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
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Albert Barnes: Notes on the Bible - 1834
10:7: Or who shall descend into the deep? - These words are also a part of the address of Moses, Deu 30:13. But it is not literally quoted. The Hebrew is, "Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, etc." The words of the quotation are changed, but not the sense; and it is to be remembered that Paul is not professing to quote the words of Moses, but to "express the language of faith;" and this he does mainly by words which Moses had used, which also expressed his meaning. The words as used by Moses refer to what is remote, and therefore difficult to be obtained. To cross the sea in the early times of navigation involved the highest difficulty, danger, and toil. The sea which was in view was doubtless the Mediterranean, but the crossing of that was an enterprise of the greatest difficulty, and the regions beyond that were regarded as being at a vast distance.
Hence, it is spoken of as being the widest object with which they were acquainted, and the fairest illustration of infinity, Job 11:9. In the same sense Paul uses the word "deep," ἄβυσσον abusson - "the abyss." This word is applied to anything the depth or bottom of which is not known. It is applied to the ocean (in the Septuagint), Job 41:31, "He maketh the deep to boil as a pot." Isa 44:27, "that saith to the deep, Be dry, etc." Gen 7:11; Gen 8:2; to a broad place Job 36:16; and to the abyss before the world was formed, Gen 1:2. In the New Testament it is not applied to the ocean, unless in the passage Luk 8:31 (see the note on that place), but to the abode of departed spirits; and particularly to the dark, deep, and bottomless pit, where the wicked are to dwell foRev_er. Rev 9:1-2, "and to him was given the key of the bottomless pit. And he opened the bottomless pit;" Greek, "The pit of the abyss."
Rev 11:7; Rev 17:8; Rev 20:1, Rev 20:3. In these places the word means the deep, awful regions of the nether world. The word stands opposed to heaven; as deep as that is high; as dark as that is light; while the one is as vast as the other. In the place before us it is opposed to heaven; and to descend there to bring up one, is supposed to be as impossible as to ascend to heaven to bring one down. Paul does not affirm that Christ descended to those regions; but he says that there is no such difficulty in religion as if one were required to descend into those profound regions to call back a departed spirit. That work was in fact done, when Jesus was recalled from the dead, and now the work of salvation is easy. The word "abyss" here, therefore, corresponds to Hades, or the dark regions of departed spirits.
That is, to bring up Christ ... - Justification by faith had no such difficult and impossible work to perform as would be an attempt for man to raise the dead. That would be impossible; but the work of religion is easy. "Christ, the ground of hope, is not by our efforts to be brought down from heaven to save us, for that is done; nor by our efforts to be raised from the dead, for that is done; and what remains for us, that is to believe, is easy, and is near us." This is the meaning of the whole passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: to bring up: Rom 4:25; Heb 13:20; Pe1 3:18, Pe1 3:22; Rev 1:18
Robert Jamieson, A. R. Fausset and David Brown
10:7 Or, Who shall descend, &c.--another case of impossibility, suggested by Prov 30:4, and perhaps also Amos 9:2 --probably proverbial expressions of impossibility (compare Ps 139:7-10; Prov 24:7, &c.).
10:810:8: Այլ զի՞նչ ասէ գիր. Մե՛րձ է բանն, ՚ի բերան քո՝ եւ ՚ի սրտի՛ քում է. ա՛յս ինքն է՝ բանն հաւատոյ զոր քարոզեմք[3489]։ [3489] Ոմանք. Բանն հաւատոց։
8 Իսկ ի՞նչ է ասում Գիրքը. «Մօտ է խօսքը քեզ, քո բերանում եւ քո սրտում»: Այսինքն՝ հաւատի խօսքը, որը քարոզում ենք.
8 Հապա ի՞նչ կ’ըսէ. «Խօսքը մօտդ է, քու շրթունքիդ վրայ եւ քու սրտիդ մէջ է». այսինքն հաւատքին խօսքը, որ մենք կը քարոզենք.
Այլ զի՞նչ ասէ [25]գիր. Մերձ է [26]բանն, ի բերան քո եւ ի սրտի քում է, այսինքն է բանն հաւատոց զոր քարոզեմք:

10:8: Այլ զի՞նչ ասէ գիր. Մե՛րձ է բանն, ՚ի բերան քո՝ եւ ՚ի սրտի՛ քում է. ա՛յս ինքն է՝ բանն հաւատոյ զոր քարոզեմք[3489]։
[3489] Ոմանք. Բանն հաւատոց։
8 Իսկ ի՞նչ է ասում Գիրքը. «Մօտ է խօսքը քեզ, քո բերանում եւ քո սրտում»: Այսինքն՝ հաւատի խօսքը, որը քարոզում ենք.
8 Հապա ի՞նչ կ’ըսէ. «Խօսքը մօտդ է, քու շրթունքիդ վրայ եւ քու սրտիդ մէջ է». այսինքն հաւատքին խօսքը, որ մենք կը քարոզենք.
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Но что говорит Писание? Близко к тебе слово, в устах твоих и в сердце твоем, то есть слово веры, которое проповедуем.
10:8  ἀλλὰ τί λέγει; ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῶ στόματί σου καὶ ἐν τῇ καρδίᾳ σου· τοῦτ᾽ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν.
10:8. ἀλλὰ (Other) τί (to-what-one) λέγει; (it-fortheth?" Ἐγγύς ( Near ) σου ( of-thee ) τὸ ( the-one ) ῥῆμά ( an-uttering-to ) ἐστιν , ( it-be ) ἐν ( in ) τῷ ( unto-the-one ) στόματί ( unto-a-mouth ) σου ( of-thee ) καὶ ( and ) ἐν ( in ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) σου : ( of-thee ) τοῦτ' (the-one-this) ἔστιν (it-be) τὸ ( the-one ) ῥῆμα ( an-uttering-to ) τῆς (of-the-one) πίστεως (of-a-trust) ὃ (to-which) κηρύσσομεν. (we-herald)
10:8. sed quid dicit prope est verbum in ore tuo et in corde tuo hoc est verbum fidei quod praedicamusBut what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
8. But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach:
10:8. But what does Scripture say? “The word is near, in your mouth and in your heart.” This is the word of faith, which we are preaching.
10:8. But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach:

8: Но что говорит Писание? Близко к тебе слово, в устах твоих и в сердце твоем, то есть слово веры, которое проповедуем.
10:8  ἀλλὰ τί λέγει; ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῶ στόματί σου καὶ ἐν τῇ καρδίᾳ σου· τοῦτ᾽ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν.
10:8. sed quid dicit prope est verbum in ore tuo et in corde tuo hoc est verbum fidei quod praedicamus
But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
10:8. But what does Scripture say? “The word is near, in your mouth and in your heart.” This is the word of faith, which we are preaching.
10:8. But what saith it? The word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Но что говорит Писание? По лучшим кодексам читается: "но что говорит?" (т. е. эта праведность от веры). Здесь праведность от веры дает уже положительное разъяснение дела. Апостол, впрочем, и здесь облекает свой ответ в форму речи Моисея (Втор 30:14): "близко к тебе слово, в устах твоих и в сердце твоем". Но Апостол, вместо того, чтобы сказать, что Мессия уже явился и жил на земле и этим выяснить, насколько и для неверующих иудеев "близко слово", говорит, в пояснение этой близости, о том, что уже раздается проповедь апостолов о пришедшем Мессии (ср. 1:3). Это делает он ввиду того, что Христос для неверующих иудеев ничем не отличается от других людей, которые умерли и пребывают в преисподней. На земле же Он для них является в слове проповеди, которая раздается из уст апостолов. И эта проповедь есть слово веры в противоположность закону дел (ср. 3:27; Гал 3:2). Она возвещает о совершившемся искуплении, для восприятия которого не требуется ничего, кроме веры, тогда как закон всегда требовал дел от самого человека. И это слово веры несравненно ближе для слушателей, чем учение закона Моисеева, потому что путь от слышания проповеди апостольской к вере и исповеданию гораздо ближе, чем путь от слышания заповедей закона Моисеева к их всецелому исполнению.
Adam Clarke: Commentary on the Bible - 1831
10:8: But what saith it? The word is nigh thee - There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. The way of salvation is now both plain and easy. The law is magnified and made honorable by the death of Christ; and the doctrine of faith in his death and resurrection is fully proclaimed, and amply proved to be effectual to the purpose for which it was revealed. By the preaching of the Gospel the doctrine of salvation is nigh thee, and the saving influence is at hand: it is in thy mouth, easy to be understood, easy to be professed: and in thy heart, if thou art upright before God, sincerely desiring to be saved on his own terms, not striving to establish thy own method of justification by the law, which must for ever be ineffectual, but submitting to the method of justification which God has devised.
Albert Barnes: Notes on the Bible - 1834
10:8: But what saith it? - That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine?
The word is nigh thee - This is still a use of the language of Moses. Deu 30:14. The meaning is, the doctrine is not difficult to be understood and embraced. What is nigh us may be easily obtained. What is remote, with difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood.
In thy mouth - This is taken from the Septuagint. Deu 30:14. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth, that is, their language, their common conversation. Moses had so often inculcated it, that it was understood and talked about by the people, so that there was no need to search in distant climes to obtain it. The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be "in every man's mouth."
In thy heart - The word "heart" is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. They already possessed them, and talked and thought about them: so that there was no need of going to distant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought.
That is - This is the use which the apostle makes of it; not that Moses referred to the gospel. His language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible.
The word of faith - The doctrine which requires faith, that is, the gospel; compare Ti1 4:6. The gospel is called the Word of faith, the Word of God, as being what was spoken, or communicated by God to man. Rom 10:17; Heb 6:5; Heb 11:3.
Which we preach - Which is proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it everywhere, it could be said to be nigh them; there was no need of searching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: The word: Deu 30:14
the word of faith: Rom 10:17, Rom 1:16, Rom 1:17; Isa 57:19; Mar 16:15, Mar 16:16; Act 10:43, Act 13:38, Act 13:39, Act 16:31; Gal 3:2, Gal 3:5; Ti1 4:6; Pe1 1:23, Pe1 1:25
Geneva 1599
10:8 (5) But what saith it? The (f) word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
(5) Calling comes by the word preached.
(f) By "word", Moses understood the law which the Lord proclaimed with his own voice: and Paul applied it to the preaching of the Gospel, which was the perfection of the law.
John Gill
10:8 But what saith it,.... The Scripture; so some copies, and the Vulgate Latin and Ethiopic version read, "what saith the Scripture?" the Arabic version, "what dost thou say?" or "what saith he", Moses? for what follow are manifestly his words, in Deut 30:14,
the word is nigh thee, even in thy mouth, and in thy heart; which is to be understood not of the law, for Moses himself is not speaking of the law only, but either of the whole word of God, both law and Gospel; or particularly of the Gospel, which holds forth those special blessings and promises of grace, pardon of sin, and circumcision of the heart, which are mentioned in the context, as what should be bestowed upon the people of the Jews in the latter days; and so is rightly applied by the apostle to the then dispensation, and is to be understood of the Gospel; which was nigh both in the ministration of it, by the apostles, to Jews and Gentiles, and in the application and experience of it; it was not only "in the mouth" of the preachers, but also of the hearers of it, by a hearty and sincere confession; and "in their hearts", being attended with the power of God, and received in the love of it, was truly believed in, and cordially embraced;
that is, the word of faith. This phrase, , "the word of faith", may be seen in the Jewish writings (z); and this shows what word is here meant, even the Gospel so called, because it contains doctrines which are to be believed upon the testimony of God, and particularly the doctrine of justification by the righteousness of Christ received by faith; and because it proposes Christ as the object of faith, and encourages souls to believe in him for life and salvation; and is also the means of begetting and implanting faith in the heart, and without it the preaching of it is of no avail: and it is further described by the ministration of it,
which we preach; being sent, commissioned, qualified, and assisted by Christ thereunto; which shows the agreement between Moses and the apostles of Christ; for the word which he spoke of, they preached, and indeed said no other things than what the prophets and Moses said should come, that Christ should suffer in the stead of his people, and rise again for their justification; the sum of which is delivered in Rom 10:9.
(z) Zohar. in Gen. fol. 45. 4.
John Wesley
10:8 But what saith he - Moses. Even these words, so remarkably applicable to the subject before us. All is done ready to thy hand. The word is nigh thee - Within thy reach; easy to be understood, remembered, practised. This is eminently true of the word of faith - The gospel. Which we preach - The sum of which is, If thy heart believe in Christ, and thy life confess him, thou shalt be saved.
Robert Jamieson, A. R. Fausset and David Brown
10:8 But what saith it? It saith--continuing the quotation from Deut 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" (Rom 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 Ti1 4:6).
10:910:9: Զի եթէ խոստովանեսցես բերանո՛վ քով Տէր զՅիսուս. եւ հաւատասցես ՚ի սրտի քում, թէ Աստուած յարո՛յց զնա ՚ի մեռելոց՝ կեցցե՛ս[3490]։ [3490] Ոմանք. Խոստովանեսցիս։ Օրինակ մի. Եւ հաստատեսցիս ՚ի սրտի։
9 որովհետեւ, եթէ քո բերանով Յիսուսին Տէր խոստովանես եւ քո սրտում հաւատաս, թէ Աստուած նրան յարութիւն տուեց մեռելներից, կը փրկուես.
9 Վասն զի եթէ քու բերնովդ Յիսուսը Տէր խոստովանիս ու սրտիդ մէջ հաւատաս թէ Աստուած զանիկա մեռելներէն յարուցանեց՝ պիտի փրկուիս.
Զի եթէ խոստովանեսցես բերանով քով Տէր զՅիսուս, եւ հաւատասցես ի սրտի քում թէ Աստուած յարոյց զնա ի մեռելոց, կեցցես:

10:9: Զի եթէ խոստովանեսցես բերանո՛վ քով Տէր զՅիսուս. եւ հաւատասցես ՚ի սրտի քում, թէ Աստուած յարո՛յց զնա ՚ի մեռելոց՝ կեցցե՛ս[3490]։
[3490] Ոմանք. Խոստովանեսցիս։ Օրինակ մի. Եւ հաստատեսցիս ՚ի սրտի։
9 որովհետեւ, եթէ քո բերանով Յիսուսին Տէր խոստովանես եւ քո սրտում հաւատաս, թէ Աստուած նրան յարութիւն տուեց մեռելներից, կը փրկուես.
9 Վասն զի եթէ քու բերնովդ Յիսուսը Տէր խոստովանիս ու սրտիդ մէջ հաւատաս թէ Աստուած զանիկա մեռելներէն յարուցանեց՝ պիտի փրկուիս.
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Ибо если устами твоими будешь исповедывать Иисуса Господом и сердцем твоим веровать, что Бог воскресил Его из мертвых, то спасешься,
10:9  ὅτι ἐὰν ὁμολογήσῃς ἐν τῶ στόματί σου κύριον ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ·
10:9. ὅτι (To-which-a-one) ἐὰν (if-ever) ὁμολογήσῃς (thou-might-have-along-fortheed-unto) τὸ ( to-the-one ) ῥῆμα ( to-an-uttering-to ) ἐν ( in ) τῷ ( unto-the-one ) στόματί ( unto-a-mouth ) σου ( of-thee ) ὅτι (to-which-a-one) ΚΥΡΙΟΣ (Authority-belonged) ΙΗΣΟΥΣ, (an-Iesous,"καὶ (and) πιστεύσῃς (thou-might-have-trusted-of) ἐν ( in ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) σου ( of-thee ) ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) αὐτὸν (to-it) ἤγειρεν (it-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"σωθήσῃ: (thou-shall-be-saved)
10:9. quia si confitearis in ore tuo Dominum Iesum et in corde tuo credideris quod Deus illum excitavit ex mortuis salvus erisFor if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
9. because if thou shalt confess with thy mouth Jesus Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:
10:9. For if you confess with your mouth the Lord Jesus, and if you believe in your heart that God has raised him up from the dead, you shall be saved.
10:9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved:

9: Ибо если устами твоими будешь исповедывать Иисуса Господом и сердцем твоим веровать, что Бог воскресил Его из мертвых, то спасешься,
10:9  ὅτι ἐὰν ὁμολογήσῃς ἐν τῶ στόματί σου κύριον ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ·
10:9. quia si confitearis in ore tuo Dominum Iesum et in corde tuo credideris quod Deus illum excitavit ex mortuis salvus eris
For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
10:9. For if you confess with your mouth the Lord Jesus, and if you believe in your heart that God has raised him up from the dead, you shall be saved.
10:9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Это последнее слово праведности от веры, с которым она теперь обращается к неверующему иудею. Так как речь и здесь обращена к неверующему иудею, то Апостол особенно подчеркивает необходимость веры в воскресение Христа (ср. Деян 1:22; 2:32; 3:13-15).
Adam Clarke: Commentary on the Bible - 1831
10:9: That if thou shalt confess, etc. - Acknowledge the Lord Jesus Christ as the only Savior. Believe in thy heart that he who died for thy offenses has been raised for thy justification; and depend solely on him for that justification, and thou shalt be saved.
Albert Barnes: Notes on the Bible - 1834
10:9: That if thou shalt confess - The word here rendered "confess" ὁμολογέω homologeō is often rendered "profess"; Mat 7:23, "Then will I profess to them, I never knew you;" Tit 1:16; Tit 3:14; Rom 1:22; Ti1 2:10; Ti1 6:12-13, Ti1 6:21; Heb 3:1, etc. It properly means to "speak what agrees with something which others speak or maintain." Thus, confession or profession expresses our "agreement or concord with what God holds to be true, and what he declares to be true." It denotes a public declaration or assent to that, here expressed by the words "with thy mouth." A profession of religion then denotes a public declaration of our agreement with what God has declared, and extends to all his declarations about our lost estate, our sin, and need of a Saviour; to his doctrines about his own nature, holiness, and law; about the Saviour and the Holy Spirit; about the necessity of a change of heart and holiness of life; and about the grave and the judgment; about heaven and hell. As the doctrine respecting a Redeemer is the main and leading doctrine, it is put here by way of eminence, as in fact involving all others; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths.
With thy mouth - To profess a thing with the mouth is to speak of it; to declare it; to do it openly and publicly.
The Lord Jesus - Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by regarding the phrase "the Lord" as the predicate; or the thing to be confessed is, that he is Lord; compare Act 2:36; Phi 2:11, "And that every tongue should confess that Jesus Christ is Lord." Here it means to acknowledge him as Lord, that is, as having a right to rule over the soul.
Shalt believe in thy heart - Shalt sincerely and truly believe this, so that the external profession shall correspond with the real, internal feelings. Where this is not the case, it would be hypocrisy; where this is the case, there would be the highest sincerity, and this religion requires.
That God hath raised him - This fact, or article of Christian belief, is mentioned here because of its great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God; that he died for sin; and that God approved and accepted his work. Then it is true that he ascended to heaven, and is exalted to dominion over the universe, and that he will return to judge the quick and the dead. For all this was professed and taught; and all this was regarded as depending on the truth of his having been raised from the dead; see Phi 2:8-11; Eph 1:21; Act 2:24, Act 2:32-33; Act 17:31; Co2 4:14; Co1 15:13-20. To profess this doctrine was, therefore, virtually to profess all the truths of the Christian religion. No man could believe this who did not also believe all the truths dependent on it. Hence, the apostles regarded this doctrine as so important, and made it so prominent in their preaching. See the note at Act 1:3.
Thou shalt be saved - From sin and hell. This is the doctrine of the gospel throughout; and all this shows that salvation by the gospel was easy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: That if: Rom 14:11; Mat 10:32, Mat 10:33; Luk 12:8; Joh 9:22, Joh 12:42, Joh 12:43; Phi 2:11; Jo1 4:2, Jo1 4:3; Jo2 1:7
and shalt: Rom 8:34; Joh 6:69-71, Joh 20:26-29; Act 8:37; Co1 15:14-18; Pe1 1:21
Geneva 1599
10:9 (6) That if thou shalt (g) confess with thy mouth the Lord Jesus, and shalt believe in thine heart that (h) God hath raised him 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, of which we also give testimony by our outward life, and which serves Christ as our one and only Saviour, even as he sets forth himself in his word.
(g) If you profess plainly, sincerely, and openly, that you take Jesus alone 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 exclude the divinity of the Son, but to set forth the Father's plan, with regard to our redemption in the resurrection of the Son.
John Gill
10:9 That if thou shalt confess with thy mouth the Lord Jesus,.... That is, if a man shall make a good, sincere, and hearty confession to God, before the church and people of God, and before the world, that Christ is his Lord and Saviour, whom he desires to serve, and to be saved by; and this as arising from a comfortable experience of the grace of God in his soul, and from a true faith in Christ in his heart, wherefore it follows,
and shall believe in thine heart, that God hath raised him from the dead, thou shalt be saved; for this article of Christ's resurrection includes the several other articles of faith: it supposes his death, and that supposes his life, and the obedience of it; and his life implies his being here on earth, and that his coming down from heaven to do the will of his Father; and this is the rather mentioned, which is here ascribed to God the Father, though not to the exclusion of the Son and Spirit, because that Christ is risen again for our justification, with which true faith is principally concerned; for such a faith is intended, not which lies in a mere assent to the truth of this, or any other article of the Christian religion; but which is concerned with Christ for righteousness, life, and glory; and with such a faith salvation is certainly and inseparably connected.
John Wesley
10:9 If thou confess with thy mouth - Even in time of persecution, when such a confession may send thee to the lions.
Robert Jamieson, A. R. Fausset and David Brown
10:9 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; 1Jn 4:15). This is put first merely to correspond with the foregoing quotation--"in thy mouth and in thine heart." So in 1Pet 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 Rom 4:25). In Rom 10:10 the two things are placed in their natural order.
10:1010:10: Զի սրտիւ հաւատայք յարդարութիւն, եւ բերանո՛վ խոստովանիք ՚ի փրկութիւն[3491]։ [3491] Օրինակ մի. Խոստովանիք զփրկութիւն. եւ այլ. խոստովանիմք ՚ի փրկ՛՛։
10 քանի որ արդարանալու համար սրտով էք հաւատում եւ փրկութեան համար խոստովանում բերանով.
10 Վասն զի սրտով կը հաւատայ մէկը արդարանալու համար ու բերնով կը խոստովանի փրկուելու համար։
Զի սրտիւ հաւատայք յարդարութիւն, եւ բերանով խոստովանիք ի փրկութիւն:

10:10: Զի սրտիւ հաւատայք յարդարութիւն, եւ բերանո՛վ խոստովանիք ՚ի փրկութիւն[3491]։
[3491] Օրինակ մի. Խոստովանիք զփրկութիւն. եւ այլ. խոստովանիմք ՚ի փրկ՛՛։
10 քանի որ արդարանալու համար սրտով էք հաւատում եւ փրկութեան համար խոստովանում բերանով.
10 Վասն զի սրտով կը հաւատայ մէկը արդարանալու համար ու բերնով կը խոստովանի փրկուելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: потому что сердцем веруют к праведности, а устами исповедуют ко спасению.
10:10  καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν.
10:10. καρδίᾳ (unto-a-heart) γὰρ (therefore) πιστεύεται (it-be-trusted-of) εἰς (into) δικαιοσύνην, (to-a-course-belongedness,"στόματι (unto-a-mouth) δὲ (moreover) ὁμολογεῖται (it-be-along-fortheed-unto) εἰς (into) σωτηρίαν: (to-a-savioring-unto)
10:10. corde enim creditur ad iustitiam ore autem confessio fit in salutemFor, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
10. for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
10:10. For with the heart, we believe unto justice; but with the mouth, confession is unto salvation.
10:10. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation:

10: потому что сердцем веруют к праведности, а устами исповедуют ко спасению.
10:10  καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν.
10:10. corde enim creditur ad iustitiam ore autem confessio fit in salutem
For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
10:10. For with the heart, we believe unto justice; but with the mouth, confession is unto salvation.
10:10. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Здесь уже говорит сам Апостол, разъясняющий вышеприведенное требование, какое высказано устами праведности от веры. Он различает здесь праведность или оправдание, получаемое при вступлении в Церковь Христову, и окончательное спасение, какое будет дано верующим при втором пришествии Христа на землю. Первое достигается только сердечным, искренним принятием Евангелия (сердцем), а второе продолжающимся в течение всей жизни христианина твердым исповеданием Христа пред Его врагами (ср. Мф 10:32; 2Кор. 4:13).
Adam Clarke: Commentary on the Bible - 1831
10:10: For with the heart man believeth, etc. - And be sincere in this: for with the heart, duly affected with a sense of guilt, and of the sufficiency of the sacrifice which Christ has offered, man believeth unto righteousness, believeth to receive justification; for this is the proper meaning of the term here, and in many other parts of this epistle; and with the mouth confession is made unto salvation. He who believes aright in Christ Jesus will receive such a full conviction of the truth, and such an evidence of his redemption, that his mouth will boldly confess his obligation to his Redeemer, and the blessed persuasion he has of the remission of all his sins through the blood of the cross. One grand object of the apostle is to show the simplicity of the Gospel scheme of salvation; and at the same time, its great efficacy, it is simple, and very unlike the law, which was full of rites, ordinances, ceremonies, etc., each of which required to be perfectly fulfilled: and yet, after all, even those who had the utmost zeal for God, and, as conscientiously as possible, observed all the precepts of the law, had not attained to justification nor peace of conscience. Whereas both Jews and Gentiles, who had believed on the Lord Jesus according to the simple declarations of the Gospel, were freely justified from all things from which they could not be justified by the law of Moses: and they had the witness in themselves that they were passed from death to life.
Albert Barnes: Notes on the Bible - 1834
10:10: For with the heart - Not with the understanding merely, but with such a faith as shall be sincere, and shall influence the life. There can be no other genuine faith than what influences the whole mind.
Believeth unto righteousness - Believes so that justification is obtained. (Stuart.) In God's plan of justifying people, this is the way by which we may be declared just or righteous in his sight. The moment a sinner believes, therefore, he is justified; his sins are pardoned; and he is introduced into the favor of God. No man can be justified without this; for this is God's plan, and he will not depart from it.
With the mouth confession is made ... - That is, confession or profession is so made as to obtain salvation. He who in all appropriate ways professes his attachment to Christ shall be saved. This profession is to be made in all the proper ways of religious duty; by an avowal of our sentiments; by declaring on all proper occasions our belief of the truth; and by an unwavering adherence to them in all persecutions, oppositions, and trials. He who declares his belief makes a profession. He who associates with Christian people does it. He who acts with them in the prayer meeting, in the sanctuary, and in deeds of benevolence, does it. He who is baptized, and commemorates the death of the Lord Jesus, does it. And he who leads an humble, prayerful, spiritual life, does it. He shows his regard to the precepts and example of Christ Jesus; his regard for them more than for the pride, and pomp, and allurements of the world. All these are included in a profession of religion. In whatever way we can manifest attachment to it, it must be done. The reason why this is made so important is, that there can be no true attachment to Christ which will not manifest itself in the life. A city that is set on a hill cannot be hid. It is impossible that there should be true belief in the heart of man, unless it should show itself in the life and conversation. This is the only test of its existence and its power; and hence it is made so important in the business of religion. And we may here learn,
(1) That a profession of religion is, by Paul, made as really indispensable to salvation as believing. According to him it is connected with salvation as really as faith is with justification; and this accords with all the declarations of the Lord Jesus; Mat 10:32; Mat 25:34-46; Luk 12:8.
(2) there can be no religion where there is not a willingness to confess the Lord Jesus. There is no true repentance where we are not willing to confess our faults. There is no true attachment to a father or mother or friend, unless we are willing on all proper occasions to avow it. And so there can be no true religion where there is too much pride, or vanity, or love of the world, or fear of shame to confess it.
(3) those who never profess any religion have none: and they are not safe. To deny God the Saviour before people is not safe. They who do not profess religion, profess the opposite. The real feelings of the heart will be expressed in the life. And they who profess by their lives that they have no regard for God and Christ, for heaven and glory, must expect to be met in the last day, as those who deny the Lord that bought them, and who bring upon themselves quick destruction; Pe2 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: For with: Luk 8:15; Joh 1:12, Joh 1:13, Joh 3:19-21; Heb 3:12, Heb 10:22
unto righteousness: Gal 2:16; Phi 3:9
and with: Rom 10:9; Jo1 4:15; Rev 2:13
Geneva 1599
10:10 For with the heart man (i) believeth unto righteousness; and with the mouth confession is made unto salvation.
(i) Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession in the way to come to salvation, it follows that faith is also said to save.
John Gill
10:10 For with the heart man believeth unto righteousness,.... The apostle here explains the nature and use both of faith and confession; as true faith does not lie in the bare assent of the mind to the Gospel, or any truth contained in it, respecting the person and office of Christ, so neither does it lie, as not in the brain, so not in the tongue, but in the heart; it is not a notional knowledge of things to be believed; nor is it saying that a man believes; but it is heart work, a believing with all the heart; such a faith in which all the powers of the soul, the understanding, will, and affections, are concerned, it is a seeing of the Son, a beholding of the glory, fulness, suitableness, ability, and willingness of Christ as a Saviour, with the eye of the understanding spiritually enlightened; it is a going out of the soul to Christ, in various acts, such as venturing into his presence, prostrating itself at his feet, resolving if it perishes it will perish there; a giving up itself unto him, determining it will have no other Saviour, leaning and relying on him, and living upon him; which faith works by love to Christ, moves the affections, stirs up the desires of the soul to his name, and endears him and all that belong to him to it. The use of this grace is, "unto righteousness"; it is not instead of one, for faith is not our righteousness; nor is it in order to work out one, for this grace puts a soul on renouncing its own righteousness; but its use is to receive one, even the righteousness of Christ, which when it spies, it admires, receives, lays hold on, and rejoices in looking on itself as righteous through this righteousness, and so has peace with God through Christ:
and with the mouth confession is made unto salvation. This is to be understood not of confession of sin, though that is proper and requisite to be made, both with respect to the participation, and enjoyment of salvation, particularly pardoning grace and mercy, and to an admission to Gospel ordinances; but of confession of Christ, as appears from the preceding verse, which lies in a frank and open acknowledgment of what Christ is in himself, as that he is truly and properly God, the Son of God, the true Messiah, the Mediator between God and man, and the only Saviour of lost sinners, and of our faith in him, with respect to ourselves, to our pardon, justification, acceptance and salvation in him and through him; in ascribing the whole of our salvation to him, and giving him the glory of it; in declaring to the churches of Christ what he has done for our souls, and in subjecting ourselves to his ordinances. This confession must be made both by words and facts, must be open, visible, and before men; and also real, hearty, and sincere, the words of the mouth agreeing with the experience of the heart; and such a good profession made before God, angels, and men, highly becomes all that believe with the heart. This was the practice of the primitive saints; yea, all nations own, acknowledge, and profess the God they worship; and should not we confess our God, Saviour and Redeemer? Christ himself confessed a good confession before Pontius Pilate, and is the Apostle and High Priest of our profession. So to do, makes both for the glory of God, and for our own real good and advantage. Yea, it is "unto salvation"; not as a cause of it, for Christ alone is the author of eternal salvation; but a sincere and well made confession of Christ points out to all that know us where and from whom we expect to have salvation; it is what lies in the way, and is to be taken up by all that believe in Christ, and to be held fast without wavering until we receive the end of our faith, even the salvation of our souls.
John Wesley
10:10 For with the heart - Not the understanding only. Man believeth to righteousness - So as to obtain justification. And with the mouth confession is made - So as to obtain final salvation. Confession here implies the whole of outward, as believing does the root of all inward, religion.
Robert Jamieson, A. R. Fausset and David Brown
10:10 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.
10:1110:11: Քանզի ասէ գիր. Ամենայն՝ որ հաւատասցէ ՚ի նա, մի՛ ամաչեսցէ[3492]։ [3492] Ոմանք. Որ հաւատայ ՚ի նա։
11 քանզի Գիրքն ասում է. «Ամենայն ոք, որ հաւատայ նրան, չի ամաչելու».
11 Քանզի գիրքը կ’ըսէ. «Ամէն ո՛վ որ անոր հաւատայ, պիտի չամչնայ»։
Քանզի ասէ գիր. Ամենայն որ հաւատասցէ ի նա` մի՛ ամաչեսցէ:

10:11: Քանզի ասէ գիր. Ամենայն՝ որ հաւատասցէ ՚ի նա, մի՛ ամաչեսցէ[3492]։
[3492] Ոմանք. Որ հաւատայ ՚ի նա։
11 քանզի Գիրքն ասում է. «Ամենայն ոք, որ հաւատայ նրան, չի ամաչելու».
11 Քանզի գիրքը կ’ըսէ. «Ամէն ո՛վ որ անոր հաւատայ, պիտի չամչնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Ибо Писание говорит: всякий, верующий в Него, не постыдится.
10:11  λέγει γὰρ ἡ γραφή, πᾶς ὁ πιστεύων ἐπ᾽ αὐτῶ οὐ καταισχυνθήσεται.
10:11. λέγει (it-fortheth) γὰρ (therefore,"ἡ (the-one) γραφή (a-scribing,"Πᾶς (All) ὁ ( the-one ) πιστεύων ( trusting-of ) ἐπ' ( upon ) αὐτῷ ( unto-it ) οὐ ( not ) καταισχυνθήσεται . ( it-shall-be-beshamed-down )
10:11. dicit enim scriptura omnis qui credit in illum non confundeturFor the scripture saith: Whosoever believeth in him shall not be confounded.
11. For the scripture saith, Whosoever believeth on him shall not be put to shame.
10:11. For Scripture says: “All those who believe in him shall not be confounded.”
10:11. For the scripture saith, Whosoever believeth on him shall not be ashamed.
For the scripture saith, Whosoever believeth on him shall not be ashamed:

11: Ибо Писание говорит: всякий, верующий в Него, не постыдится.
10:11  λέγει γὰρ ἡ γραφή, πᾶς ὁ πιστεύων ἐπ᾽ αὐτῶ οὐ καταισχυνθήσεται.
10:11. dicit enim scriptura omnis qui credit in illum non confundetur
For the scripture saith: Whosoever believeth in him shall not be confounded.
10:11. For Scripture says: “All those who believe in him shall not be confounded.”
10:11. For the scripture saith, Whosoever believeth on him shall not be ashamed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: И Ветхий Завет устами пророков (Ис 28:16: и Иоил 2:32) выражал убеждение в том, что окончательное спасение все люди получат только через веру и молитву, с которою нужно обращаться к Единому Господу всех - Иисусу Христу, Который, как сказано выше, есть благословенный Бог (9:5).
Adam Clarke: Commentary on the Bible - 1831
10:11: For the Scripture saith - And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, Isa 28:16; Isa 49:23 : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, Heb 11:1. See note on Rom 1:16.
Albert Barnes: Notes on the Bible - 1834
10:11: For the Scripture saith ... - Isa 28:16. This was the uniform doctrine of the Scripture, that he who holds an opinion on the subject of religion will not be ashamed to avow it. This is the nature of religion, and without this there can be none; see this passage explained in Rom 9:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Whosoever: Rom 9:33; Isa 28:16, Isa 49:23; Jer 17:7; Pe1 2:6
Geneva 1599
10:11 (7) For the scripture saith, Whosoever (k) believeth on him shall not be ashamed.
(7) Now he proves the other part which he propounded before in the fourth verse, that is, that Christ calls whoever he wishes without any difference, and this confirms by a twofold testimony, (Rom 10:4).
(k) To believe in God is to yield and consent to God's promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us, from which arises a sure trust.
John Gill
10:11 For the Scripture saith,.... Of this form of expression, or mode of speaking; see Gill on Rom 9:17. The passage referred to is Is 28:16, cited before in Rom 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, "he that believeth", here an universal is made use of,
whosoever, or "everyone"
that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed
in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe:
and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, "shall not make haste"; how this may be reconciled; see Gill on Rom 9:2, Rom 9:3.
John Wesley
10:11 Is 28:16.
Robert Jamieson, A. R. Fausset and David Brown
10:11 For the scripture saith--in Is 28:16, a glorious Messianic passage.
Whosoever believeth on him shall not be ashamed--Here, as in Rom 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
10:1210:12: Զի ո՛չ գոյ խտիր Հրէի՛ եւ հեթանոսի. քանզի նո՛յն Տէր է ամենեցուն, բաւակա՛ն յամենեսին ոյք կարդա՛ն առ նա.
12 որովհետեւ չկայ խտրութիւն հրեայի եւ հեթանոսի, քանզի նո՛յն Տէրը բոլորինն է, հասնող բոլորին, որոնք կանչում են նրան.
12 Վասն զի խտրութիւն չկայ Հրեային ու Յոյնին միջեւ, վասն զի ամենուն Տէրը նոյնն է, որ առատութեամբ կը հասնի անոնց, որոնք իրեն կը կանչեն։
Զի ոչ գոյ խտիր Հրէի եւ հեթանոսի. քանզի նոյն Տէր է ամենեցուն, բաւական յամենեսին ոյք կարդան առ նա:

10:12: Զի ո՛չ գոյ խտիր Հրէի՛ եւ հեթանոսի. քանզի նո՛յն Տէր է ամենեցուն, բաւակա՛ն յամենեսին ոյք կարդա՛ն առ նա.
12 որովհետեւ չկայ խտրութիւն հրեայի եւ հեթանոսի, քանզի նո՛յն Տէրը բոլորինն է, հասնող բոլորին, որոնք կանչում են նրան.
12 Վասն զի խտրութիւն չկայ Հրեային ու Յոյնին միջեւ, վասն զի ամենուն Տէրը նոյնն է, որ առատութեամբ կը հասնի անոնց, որոնք իրեն կը կանչեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Здесь нет различия между Иудеем и Еллином, потому что один Господь у всех, богатый для всех, призывающих Его.
10:12  οὐ γάρ ἐστιν διαστολὴ ἰουδαίου τε καὶ ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν·
10:12. οὐ (Not) γάρ (therefore) ἐστιν (it-be) διαστολὴ (a-setting-through) Ἰουδαίου (of-Iouda-belonged) τε (also) καὶ (and) Ἕλληνος, (of-a-Hellian,"ὁ (the-one) γὰρ (therefore) αὐτὸς (it) κύριος (Authority-belonged) πάντων , ( of-all ,"πλουτῶν (wealthing-unto) εἰς (into) πάντας (to-all) τοὺς (to-the-ones) ἐπικαλουμένους ( to-calling-upon-unto ) αὐτόν: (to-it)
10:12. non enim est distinctio Iudaei et Graeci nam idem Dominus omnium dives in omnes qui invocant illumFor there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
12. For there is no distinction between Jew and Greek: for the same is Lord of all, and is rich unto all that call upon him:
10:12. For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.
10:12. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him:

12: Здесь нет различия между Иудеем и Еллином, потому что один Господь у всех, богатый для всех, призывающих Его.
10:12  οὐ γάρ ἐστιν διαστολὴ ἰουδαίου τε καὶ ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν·
10:12. non enim est distinctio Iudaei et Graeci nam idem Dominus omnium dives in omnes qui invocant illum
For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
10:12. For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.
10:12. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Один Господь - это Господь Иисус Христос, Спаситель всех людей, которые Его призывают (Иоанн Злат.). - Богатый - конечно, благодатью и спасением (ср. 5:15; 11:33; 2Кор. 13:13). - Призывающих Его. Как видно из последующего, Апостол не делает никакого различия между призыванием Христа и призыванием Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Importance of Preaching the Gospel; Perverseness of Israel.A. D. 58.
12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col. iii. 11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments:--

I. That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Ezek. xxxvi. 37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.

II. That the promise is the same to all (v. 13): Whoever shall call--one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joel ii. 32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,

1. How necessary it was that the gospel should be preached to the Gentiles, v. 14, 15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures. (1.) They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb. xi. 6. Till they believed the true God, they were calling upon idols, O Baal, hear us. (2.) They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (John xx. 31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information. (3.) They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other--the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers. (4.) They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Matt. ix. 38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.

2. How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, v. 15. For this he quotes Isa. lii. 7. The like passage we have, Nah. i. 15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, (1.) What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luke ii. 14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luke ii. 13, &c. (3.) How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Matt. xxviii. 9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See 1 Thess. v. 12, 13.

3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places (v. 16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa. liii. 1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation,--very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, &c. In answer to this,

(1.) He shows that the word preached is the ordinary means of working faith (v. 17): So then, ara--however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, v. 14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See 1 Thess. ii. 13.

(2.) That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, v. 18, to the end.

[1.] The Gentiles have heard it (v. 18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world--preach to every creature--disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, ch. xv. 19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts ii. In the expression here he plainly alludes to Ps. xix. 4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.

[2.] The Jews have heard it too, v. 19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.

First, One is taken from Deut. xxxii. 21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Acts iii. 26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Luke xv.) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Acts xiii. 45; xvii. 5, 13, and especially Acts xxii. 22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.

Secondly, Another is taken from Isa. lxv. 1, 2, which is very full, and in it Esaias is very bold--bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,

a. Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (v. 20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure--anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?

b. Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, v. 21. Observe,

(a.) God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Acts xxvi. 1), or desire acceptance, Prov. i. 24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation--come let us shake hands and be friends; and our duty is to give the hand to him, 2 Chron. xxx. 8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.

(b.) Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.
Adam Clarke: Commentary on the Bible - 1831
10:12: For there is no difference between the Jew and the Greek - All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him.
Albert Barnes: Notes on the Bible - 1834
10:12: For there is no difference - In the pRev_ious verse Paul had quoted a passage from Isa 28:16, which says that "everyone" (Greek, πᾶς pas) that believeth shall not be ashamed; that is, everyone of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the Epistle to establish, and it is fully proved in the course of the argument in Rom. 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the Law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word "difference" διαστολὴ diastolē means "distinction, diversity." It also means "eminence, excellence, advantage." There is no eminence or advantage which the Jew has over the Greek in regard to justification before God.
The Jew - That portion of mankind which professed to yield obedience to the Law of Moses.
The Greek - Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among people about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all people. It was very offensive to the Jews, who had always regarded themselves as a especially favored people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long favored and chosen people of God. The apostles, therefore, were at great pains fully to establish it; see Act 10:9; Gal 3:28.
For the same Lord over all ... - For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord; compare Rom 3:29-30. The same God had formed them, and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in Act 17:26-30; see also Ti1 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return - through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice.
Is rich unto all - πλουτῶν εἰς παντάς ploutō n eis pantas. The word "rich" means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness toward others. Thus, Eph 2:4, "God, who is rich in mercy," etc.; Ti1 6:17-18, "charge them that are rich in this world ... that they be rich in good works." Jam 2:5, "God hath chosen the poor ... rich in faith;" that is, abounding in faith and good works, etc. Thus, God is said to be rich toward all, as he abounds in mercy and goodness toward them in the plan of salvation.
That call upon him - This expression means properly to supplicate, to invoke, as in prayer. As prayer constitutes no small part of religion; and as it is a distinguishing characteristic of those who are true Christians (Act 11:11, "Behold he prayeth;") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion toward God; Pe1 1:17, "And if ye call on the Father, etc.;" Act 2:21; Act 9:14," he hath authority ... to bind all that call on thy name;" Act 7:59; Act 22:16; Gen 4:26, "Then began men to call on the name of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: there is no: Rom 3:22, Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 9:24; Act 10:34, Act 10:35, Act 15:8, Act 15:9; Gal 3:28; Eph 2:18-22; Eph 3:6; Col 3:11
Lord: Rom 14:9, Rom 15:12; Act 10:36; Co1 15:47; Phi 2:11; Ti1 2:5; Rev 17:14, Rev 19:16,
rich: Rom 2:4, Rom 9:23; Co2 8:9; Eph 1:7, Eph 2:4, Eph 2:7, Eph 3:8, Eph 3:16; Phi 4:19; Col 1:27, Col 2:2, Col 2:3
call upon him: Psa 86:5, Psa 145:18; Isa 55:6; Act 9:14; Co1 1:2
John Gill
10:12 For there is no difference between the Jew and the Greek,.... Some reasons are here assigned, confirming the apostle's sense of the prophet's words, that everyone that believes in Christ shall be saved; for there is no distinction of nations, no superiority on account of carnal descent, or fleshly privileges, no preeminence on the score of the laws and ordinances of the former dispensation, all which are now abolished; nor is there any difference in their state God-ward, all being under sin, and without a righteousness, and all standing in need of the righteousness of Christ, and salvation by him; to which is added another reason,
for the same Lord over all, or "is over all": by whom is meant, either God the Father, who is the God of the Gentiles as well as of the Jews, Rom 3:29; or rather the Lord Jesus Christ, who is Lord of all; and is to be understood, not of his being so merely by creation, but redemption, he having bought with his blood all the elect of God, both among the Jews and among the Gentiles; so that he has the same equal propriety in one as another, and they the same claim to him, and the same encouragement to believe in him, for righteousness and life: and moreover, he
is rich unto all that call upon him; he is not only rich as God, being possessed of all divine perfections and glory, but as Mediator, having the riches of grace and glory in him; and is rich, beneficent, liberal and free in dispensing, pardoning, justifying, and sanctifying grace to all that come unto him, throw themselves at his feet, implore his grace and righteousness, and call upon him with faith and fervency. Such as these are here designed, and not all that make mention of his name, or are called by it; but who are the true worshippers of him in faith and fear; for the invocation of his name includes all worship of him, and exercise of grace upon him; hence this passage is no inconsiderable proof of his proper deity.
John Wesley
10:12 The same Lord of all is rich - So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Rom 10:11 is so repeated here, and in Rom 10:13, and farther confirmed, Rom 10:14-15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.
Robert Jamieson, A. R. Fausset and David Brown
10:12 For there is no difference--or "distinction"
between Jew and Greek; for the same Lord over all--that is, not God (as CALVIN, GROTIUS, OLSHAUSEN, HODGE), but Christ, as will be seen, we think, by comparing Rom 10:9, Rom 10:12-13 and observing the apostle's usual style on such subjects. (So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI).
is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.
unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Acts 7:59-60; Acts 9:14, Acts 9:21; Acts 22:16; 1Cor 1:2; Ti2 2:22).
10:1310:13: զի ամենայն որ կարդասցէ զանո՛ւն Տեառն՝ կեցցէ՛[3493]։ [3493] Ոմանք. Որ կարդայցէ զա՛՛։
13 որովհետեւ ամենայն ոք, որ Տիրոջ անունը կանչի, կը փրկուի:
13 Քանզի «Ով որ Տէրոջը անունը կը կանչէ՝ պիտի փրկուի»։
զի ամենայն որ կարդասցէ զանուն Տեառն` կեցցէ:

10:13: զի ամենայն որ կարդասցէ զանո՛ւն Տեառն՝ կեցցէ՛[3493]։
[3493] Ոմանք. Որ կարդայցէ զա՛՛։
13 որովհետեւ ամենայն ոք, որ Տիրոջ անունը կանչի, կը փրկուի:
13 Քանզի «Ով որ Տէրոջը անունը կը կանչէ՝ պիտի փրկուի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: Ибо всякий, кто призовет имя Господне, спасется.
10:13  πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.
10:13. Πᾶς ( all ) γὰρ (therefore) ὃς ( which ) ἂν ( ever ) ἐπικαλέσηται ( it-might-have-called-upon-unto ) τὸ ( to-the-one ) ὄνομα ( to-a-name ) Κυρίου ( of-Authority-belonged ," σωθήσεται . ( it-shall-be-saved )
10:13. omnis enim quicumque invocaverit nomen Domini salvus eritFor whosoever shall call upon the name of the Lord shall be saved.
13. for, Whosoever shall call upon the name of the Lord shall be saved.
10:13. For all those who have called upon the name of the Lord shall be saved.
10:13. For whosoever shall call upon the name of the Lord shall be saved.
For whosoever shall call upon the name of the Lord shall be saved:

13: Ибо всякий, кто призовет имя Господне, спасется.
10:13  πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.
10:13. omnis enim quicumque invocaverit nomen Domini salvus erit
For whosoever shall call upon the name of the Lord shall be saved.
10:13. For all those who have called upon the name of the Lord shall be saved.
10:13. For whosoever shall call upon the name of the Lord shall be saved.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: То, что говорит Иоил о Боге (Иоил 2:32, по греч. тексту LXX), Апостол относит прямо ко Христу. Следов., место из кн. пророка Иоила имеет, по апостолу, мессианское значение.
Adam Clarke: Commentary on the Bible - 1831
10:13: For whosoever shall call, etc. - Nor shall any one who hears this doctrine of salvation, and credits it as he is commanded, be permitted to pray or supplicate the throne of grace in vain: for the Prophet Joel hath declared, Joe 2:32 : Whosoever shall call upon, invoke, the name of the Lord Jesus Christ, the Savior of sinners, shall be saved - shall have his guilt pardoned, his heart purified; and if he abide in the faith, rooted and grounded in him, showing forth the virtues of him who was called him out of darkness into his marvellous light, he shall be saved with all the power of an eternal life.
"Believing in Christ, or God, Rom 10:11, and calling upon God, Rom 10:12-14, are in effect the same thing; as calling upon God necessarily connects and supposes faith in him: and he who duly believes in Christ has such a sense of his dependence upon Divine grace, that he looks unto God and trusts in his power and goodness alone for happiness: which is the true religion of the Gospel." Dr. Taylor.
It is evident that St. Paul understood the text of Joel as relating to our blessed Lord; and therefore his word κυριος must answer to the prophet's word יהוה Yehovah, which is no mean proof of the Godhead of Jesus Christ. If the text be translated, Whosoever shall invoke in the name of the Lord, which translation יקרא בשם יהוה yikra beshem Yehovah will certainly bear, yet still the term Yehovah, the incommunicable name, is given to Christ; because invoking in the name signifies soliciting one in the name or on the account of another. He who is invoked is God; he, in whose name he is invoked, is Jesus Christ, who is here called Yehovah. He who asks mercy from God, in the name and for the sake of Jesus Christ, shall get his soul saved.
Albert Barnes: Notes on the Bible - 1834
10:13: For whosoever shall call ... - This sentiment is found substantially in Joe 2:32, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel, by Peter, in Act 2:21; see the note on that place. To call on the name of the Lord is the same as to call on the Lord himself. The word "name" is often used in this manner. "The name of the Lord is a strong tower, etc.;" Pro 18:10. "The name of the God of Jacob defend thee;" Psa 20:1. That is, God himself is a strong tower, etc. It is clear from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God; see Co1 1:2.
Shall be saved - This is the uniform promise; see Act 2:21; Act 22:16, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." This is proper and indispensable because,
(1) We have sinned against God, and it is right that we should confess it.
(2) because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God.
(3) to call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage.
It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations and to people of all times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: whosoever: Joe 2:32; Act 2:21
Geneva 1599
10:13 (8) For whosoever shall call upon the name of the Lord shall be saved.
(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.
John Gill
10:13 For whosoever shall call upon the name the Lord,.... This testimony is taken out of Joel 2:32 and is brought to prove the truth of what the apostle had just suggested, that all that call upon the name of the Lord Jesus Christ, will find him rich and plenteous in mercy, and ready to dispense his grace and salvation to them: such
shall be saved; be they who they will, whether Jews or Gentiles; not with a temporal salvation only, but with a spiritual and eternal one; for the words of the prophet refer to Gospel times, as the context shows, and is cited and applied thereunto by the Apostle Peter, Acts 2:16; besides, the deliverance and salvation Joel speaks of, is of a "remnant whom the Lord shall call", Joel 2:32; and designs the remnant according to the election of grace, whether among Jews or Gentiles, whom God calls by his efficacious grace; between which call and eternal glory, there is a certain and inseparable connection.
John Wesley
10:13 Joel 2:32.
Robert Jamieson, A. R. Fausset and David Brown
10:13 For--saith the scripture
whosoever--The expression is emphatic, "Everyone whosoever"
shall call upon the name of the Lord shall be saved-- (Joel 2:32); quoted also by Peter, in his great Pentecostal sermon (Acts 2:21), with evident application to Christ.
10:1410:14: Իսկ արդ՝ զիա՞րդ կարդասցեն, յոր ո՛չն հաւատացին. կամ զիա՞րդ հաւատասցեն՝ որում ո՛չն լուան. կամ զիա՞րդ լուիցեն առանց ուրուք քարոզելոյ[3494]. [3494] Այլք. Իսկ զիա՛րդ կարդ՛՛։ Ոմանք. Կարդայցեն յոր ոչն հաւատայցեն. կամ՝ հաւատային... ո՛չ լուան։
14 Իսկ ինչպէ՞ս կանչեն նրան, ում չհաւատացին. կամ՝ ինչպէ՞ս հաւատան, ում մասին չլսեցին. կամ՝ ինչպէ՞ս լսեն առանց մէկի քարոզելուն.
14 Ուրեմն ի՞նչպէս պիտի կանչեն անոր, եթէ անոր չհաւատան, կամ ի՞նչպէս պիտի հաւատան անոր, որուն վրայով չեն լսած. կամ ի՞նչպէս պիտի լսեն՝ առանց մէկուն քարոզելուն։
Իսկ զիա՞րդ կարդասցեն յոր ոչն հաւատացին. կամ զիա՞րդ հաւատասցեն որում ոչն լուան. կամ զիա՞րդ լուիցեն առանց ուրուք քարոզելոյ:

10:14: Իսկ արդ՝ զիա՞րդ կարդասցեն, յոր ո՛չն հաւատացին. կամ զիա՞րդ հաւատասցեն՝ որում ո՛չն լուան. կամ զիա՞րդ լուիցեն առանց ուրուք քարոզելոյ[3494].
[3494] Այլք. Իսկ զիա՛րդ կարդ՛՛։ Ոմանք. Կարդայցեն յոր ոչն հաւատայցեն. կամ՝ հաւատային... ո՛չ լուան։
14 Իսկ ինչպէ՞ս կանչեն նրան, ում չհաւատացին. կամ՝ ինչպէ՞ս հաւատան, ում մասին չլսեցին. կամ՝ ինչպէ՞ս լսեն առանց մէկի քարոզելուն.
14 Ուրեմն ի՞նչպէս պիտի կանչեն անոր, եթէ անոր չհաւատան, կամ ի՞նչպէս պիտի հաւատան անոր, որուն վրայով չեն լսած. կամ ի՞նչպէս պիտի լսեն՝ առանց մէկուն քարոզելուն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Но как призывать [Того], в Кого не уверовали? как веровать [в] [Того], о Ком не слыхали? как слышать без проповедующего?
10:14  πῶς οὗν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὖ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος;
10:14. Πῶς (Unto-whither) οὖν (accordingly) ἐπικαλέσωνται ( they-called-upon-unto ) εἰς (into) ὃν (to-which) οὐκ (not) ἐπίστευσαν; (they-trusted-of?"πῶς (Unto-whither) δὲ (moreover) πιστεύσωσιν (they-might-have-trusted-of) οὗ (of-which) οὐκ (not) ἤκουσαν; (they-heard?"πῶς (Unto-whither) δὲ (moreover) ἀκούσωσιν (they-might-have-heard) χωρὶς (of-spaced) κηρύσσοντος; (of-heralding?"
10:14. quomodo ergo invocabunt in quem non crediderunt aut quomodo credent ei quem non audierunt quomodo autem audient sine praedicanteHow then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
14. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher?
10:14. Then in what way will those who have not believed in him call upon him? Or in what way will those who have not heard of him believe in him? And in what way will they hear of him without preaching?
10:14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher:

14: Но как призывать [Того], в Кого не уверовали? как веровать [в] [Того], о Ком не слыхали? как слышать без проповедующего?
10:14  πῶς οὗν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὖ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος;
10:14. quomodo ergo invocabunt in quem non crediderunt aut quomodo credent ei quem non audierunt quomodo autem audient sine praedicante
How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
10:14. Then in what way will those who have not believed in him call upon him? Or in what way will those who have not heard of him believe in him? And in what way will they hear of him without preaching?
10:14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: Но для того, чтобы уверовать в Спасителя, как в Господа, нужно было услышать проповедь о Нем. Должны были явиться проповедники или вестники о Христе, которые непременно должны были иметь на это дело полномочие от Бога. Таким образом, значит, это была воля Божия, что проповедь о спасении через веру была возвещена и иудеям. Если же иудеи оказались невнимательными к этой проповеди, то этим смущаться нечего: собственные пророки народа еврейского предвидели, предсказали это неверие евреев, равно как и обращение ко Христу язычников. Израиль, очевидно, не захотел уверовать во Христа и, таким образом, сам виноват в своем отвержении.
Adam Clarke: Commentary on the Bible - 1831
10:14: How then shall they call on him - As the apostle had laid so much stress on believing in order to salvation, and as this doctrine, without farther explanation, might be misunderstood, it was necessary to show how this faith was produced; and therefore he lays the whole doctrine down in a beautifully graduated order.
1. There can be no salvation without the Gospel: a dispensation of mercy and grace from God alone, here called, Rom 10:15, the Gospel of peace; glad tidings of good things.
2. This must be preached, proclaimed in the world for the obedience of faith.
3. None can effectually preach this unless he have a Divine mission; for how shall they preach except they be Sent, Rom 10:15. The matter must come from God; and the person mho proclaims it must have both authority and unction from on high.
4. This Divinely-commissioned person must be heard: it is the duty of all, to whom this message of salvation is sent, to hear it with the deepest reverence and attention.
5. What is heard must be credited; for they who do not believe the Gospel as the record which God has given of his Son cannot be saved, Rom 10:14.
6. Those who believe must invoke God by Christ, which they cannot do unless they believe in him; and in this way alone they are to expect salvation. Professing to believe in Christ, without earnest, importunate prayer for salvation, can save no man. All these things the apostle lays down as essentially necessary; and they all follow from his grand proposition, Whosoever shall call upon the name of the Lord shall be saved. But, says the apostle, How shall they Call upon him in whom they have not believed? And how shall they Believe in him of whom they have not heard? And how shall they Hear without a preacher? And how shall they Preach except they be sent? And with what message which can bring salvation can they be sent, but with the Gospel of Peace, the Glad Tidings Of Good Things. When, therefore, there is:
1st, a proper Message;
2ndly, a proper Messenger;
3rdly, the message Preached, proclaimed, or properly delivered by him;
4thly, the proclamation properly Heard and attentively considered by the people;
5thly, the message which they have heard, conscientiously Believed;
6thly, the name of the Lord Jesus, by whom alone this salvation is provided, most fervently Invoked; then,
7thly, salvation, or redemption from sin and misery, and the enjoyment of peace and happiness, will be the result of such calling, believing, hearing, preaching, sending, and message sent: - and thus the doctrine of salvation by grace through faith is guarded from abuse.
Albert Barnes: Notes on the Bible - 1834
10:14: How then shall they call. ... - The apostle here adverts to an objection which might be urged to his argument. His doctrine was, that faith in Christ was essential to justification and salvation; and that this was needful for all; and that, without this, man must perish. The objection was, that they could not call on him in whom they had not believed; that they could not believe in him of whom they had not heard; and that this was arranged by God himself, so that a large part of the world was destitute of the gospel, and in fact did not believe; Rom 10:16-17. The objection had particular reference to the Jews; and the ground of injustice which a Jew would complain of, would be, that the plan made salvation dependent on faith, when a large part of the nation had not heard the gospel, and had had no opportunity to know it. This objection the apostle meets, so far as it was of importance to his argument, in Rom 10:18-21. The first part of the objection is, that they could "not call on him in whom they had not believed." That is, how could they call on one in whose existence, ability, and willingness to help, they did not believe? The objection is, that in order to our calling on one for help, we must be satisfied that there is such a being, and that he is able to aid us. This remark is just, and every man feels it. But the point of the objection is, that "sufficient evidence of the divine mission and claims of Jesus Christ had not been given to authorize the doctrine that eternal salvation depended on belief in him, or that it would be right to suspend the eternal happiness of few and Gentile on this."
How shall they believe in him ... - This position is equally undeniable, that people could not believe in a being of whom they had not heard. And the implied objection was, that people could not be expected to believe in one of whose existence they knew nothing, and, of course, that they could not be blamed for not doing it. It was not right, therefore, to make eternal life depend, both among Jews and Gentiles, on faith in Christ.
And how shall they hear ... - How can people hear, unless some one proclaim to them, or preach to them what is to be heard and believed? This is also true. The objection thence derived is, that it is not right to condemn people for not believing what has never been proclaimed to them; and, of course, that the doctrine that eternal life is suspended on faith cannot be just and right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: shall they: Kg1 8:41-43; Jon 1:5, Jon 1:9-11, Jon 1:16, Jon 3:5-9; Heb 11:6; Jam 5:15
and how shall: Rom 1:5, Rom 16:25, Rom 16:26; Mar 16:15, Mar 16:16; Luk 24:46, Luk 24:47; Joh 20:31; Act 19:2; Act 26:17, Act 26:18; Ti2 4:17; Tit 1:3
Geneva 1599
10:14 How then 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 seeks God in his word, and that preached: and this preaching God has appointed in the Church.
John Gill
10:14 How then shall they call on him in whom they, have not believed?.... The apostle having observed, that whoever, Jew or Gentile, believe in the Lord and call upon his name, shall be saved; and that the same Lord was ready and willing to dispense his grace, without any difference to them; suggests, that it was therefore absolutely necessary, that the Gospel should be preached to the Gentiles, as well as to the Jews; that it was the will of God it should be; that what he and others did, was by a divine commission; that they were sent by the Lord to preach the Gospel to them; that hearing they might believe, and so call upon the name of the Lord, and be saved; and therefore the Jews ought not to blame them for so doing, for there was a real necessity for it, since there can be no true calling upon God without faith, no faith without hearing, no hearing without preaching, and no preaching without a divine mission. The first of these is signified by this interrogation. Every man calls upon the God he believes in, and him only; this has been the practice of all men, in all nations; such as have not believed in God and Christ, do not call upon them; it is true indeed, there may be an external invocation of them, where there is no true faith; but then this is not calling upon them in truth and sincerity; as is their faith, so is their calling upon them; as the one is historical, the other is only external; there is no true invocation without faith, or any that is acceptable to God, or of any avail to men; for calling on the name of the Lord, as it ought to be practised in all religious worship, so it includes and every part of worship as done in faith:
and how shall they believe in him of whom they have not heard? the meaning is, that there is no faith in Christ without hearing of him; as it is in human, so in divine faith, there may be believing without seeing, but not without hearing; so we believe that there were such men as Alexander and Julius Caesar, and other persons now in being, though we never saw them, having heard of them, or had a report made of them, which we have reason to give credit to; so there may be, and is faith in Christ without seeing him with our bodily eyes, though not without hearing of him; for of an unheard of person, there can be no faith in him, because no exercise of thought about him. This is to be understood of outward hearing of the word, and of adult persons only; for that, infants may have the grace of regeneration, and so faith wrought in them by the Spirit of God, without hearing the word, is not to be denied; since as they are capable of the principles of corruption, why not of grace? and also of such persons as have the right and free exercise of the faculties of hearing and speaking, and not of such who never could hear, and speak; for as the Spirit works where, and how he pleases, so he can work faith in the hearts of such persons who never heard the word, and enable them to exercise it on the proper object, and cause them secretly to call upon the name of the Lord, with groans which cannot be uttered. Moreover, this is to be, understood of the ordinary way and means of believing; for though God can, and sometimes does work by other means, and even without any, yet his usual way and method is, to bring men to faith and repentance by the hearing of the word:
and how shall they hear without a preacher? or there is no hearing without, preaching; there may be reading without it, and this ought to be where there is preaching, to see that what is preached is agreeably to the Scriptures; but there is no hearing the word explained without preaching; explaining the word is preaching. There is no hearing of Christ, and salvation by him, without the preaching of the Gospel; the usual and ordinary way of hearing from God, and of Christ, is by the ministry of the word: this shows not only the necessity and usefulness of the Gospel ministry, but also points out the subject matter of it, which is Christ, and him crucified. They that preach ought to preach concerning the person of Christ, his offices, grace, righteousness, blood, sacrifice and satisfaction, otherwise men may hear the preacher, and not hear Christ.
Robert Jamieson, A. R. Fausset and David Brown
10:14 How then shall they call on him in whom they have not believed? and . . . believe in him of whom they have not heard? and . . . hear without a preacher? and . . . preach except . . . sent?--that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, then, take ye it so ill, O children of Abraham, that in obedience to our heavenly mission (Acts 26:16-18) we preach among the Gentiles the unsearchable riches of Christ?"
10:1510:15: կամ զիա՞րդ քարոզեսցեն, եթէ ո՛չ առաքեսցին։ Որպէս եւ գրեալ է. Իբրեւ զի գեղեցի՛կ են ոտք աւետարանչացն խաղաղութեան, եւ աւետարանչացն բարութեան։
15 կամ՝ ինչպէ՞ս քարոզեն, եթէ չառաքուեցին: Ինչպէս գրուած էլ է. Ի՜նչ գեղեցիկ են ոտքերը խաղաղութեան աւետարանիչների[20] ւ բարի բաների աւետիս տուողների»[21]:[21] Յունարէնը չունի խաղաղութեան աւետարանիչների բառերը:">[20] ւ բարի բաների աւետիս տուողների»
15 Կամ ի՞նչպէս պիտի քարոզեն՝ եթէ չղրկուին. ինչպէս գրուած է. «Որքա՜ն գեղեցիկ են խաղաղութիւն աւետարանողներուն ու բարի բաներու աւետիս տուողներուն ոտքերը»։
կամ զիա՞րդ քարոզեսցեն, եթէ ոչ առաքեսցին. որպէս եւ գրեալ է. Իբրեւ զի՜ գեղեցիկ են ոտք աւետարանչացն խաղաղութեան եւ աւետարանչացն բարութեան:

10:15: կամ զիա՞րդ քարոզեսցեն, եթէ ո՛չ առաքեսցին։ Որպէս եւ գրեալ է. Իբրեւ զի գեղեցի՛կ են ոտք աւետարանչացն խաղաղութեան, եւ աւետարանչացն բարութեան։
15 կամ՝ ինչպէ՞ս քարոզեն, եթէ չառաքուեցին: Ինչպէս գրուած էլ է. Ի՜նչ գեղեցիկ են ոտքերը խաղաղութեան աւետարանիչների[20] ւ բարի բաների աւետիս տուողների»[21]:
[21] Յունարէնը չունի խաղաղութեան աւետարանիչների բառերը:">[20] ւ բարի բաների աւետիս տուողների»
15 Կամ ի՞նչպէս պիտի քարոզեն՝ եթէ չղրկուին. ինչպէս գրուած է. «Որքա՜ն գեղեցիկ են խաղաղութիւն աւետարանողներուն ու բարի բաներու աւետիս տուողներուն ոտքերը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: И как проповедывать, если не будут посланы? как написано: как прекрасны ноги благовествующих мир, благовествующих благое!
10:15  πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθὼς γέγραπται, ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά.
10:15. πῶς (Unto-whither) δὲ (moreover) κηρύξωσιν (they-might-have-heralded) ἐὰν (if-ever) μὴ (lest) ἀποσταλῶσιν; (they-might-have-had-been-set-off?"καθάπερ (Down-to-which-very) γέγραπται (it-had-come-to-be-scribed," Ὡς ( As ) ὡραῖοι ( hour-belonged ) οἱ ( the-ones ) πόδες ( feet ) τῶν ( of-the-ones ) εὐαγγελιζομένων ( of-goodly-messaging-to ) ἀγαθά . ( to-good )
10:15. quomodo vero praedicabunt nisi mittantur sicut scriptum est quam speciosi pedes evangelizantium pacem evangelizantium bonaAnd how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
15. and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!
10:15. And truly, in what way will they preach, unless they have been sent, just as it has been written: “How beautiful are the feet of those who evangelize peace, of those who evangelize what is good!”
10:15. And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things:

15: И как проповедывать, если не будут посланы? как написано: как прекрасны ноги благовествующих мир, благовествующих благое!
10:15  πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθὼς γέγραπται, ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά.
10:15. quomodo vero praedicabunt nisi mittantur sicut scriptum est quam speciosi pedes evangelizantium pacem evangelizantium bona
And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
10:15. And truly, in what way will they preach, unless they have been sent, just as it has been written: “How beautiful are the feet of those who evangelize peace, of those who evangelize what is good!”
10:15. And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: How beautiful are the feet of them that preach - Dr. Taylor remarks on this quotation, which is taken from Isa 52:7, that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, Psa 1:1, so his feet may signify the principles on which he acts, and the dispositions of his mind. Ecc 5:1 : Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission - the authority upon which they acted, and any character or qualifications with which they were invested."
Albert Barnes: Notes on the Bible - 1834
10:15: And how shall they preach - In what way shall there be preachers, unless they are commissioned by God? The word "how" does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to people.
Except they be sent - That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a divine message must be made by one who was commissioned by God for that purpose; Jer 23:21; Jer 1:7; Jer 14:14-15; Jer 7:25. He who sends a message to people can alone designate the proper persons to bear it. The point of the objection, therefore, was this: People could not believe unless the message was sent to them; yet God had not actually sent it to all people: it could not, therefore, be just to make eternal life depend on so impracticable a thing as faith, since people had not the means of believing.
As it is written - In Isa 52:7.
How beautiful ... - The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection - the "importance and necessity" of there being messengers of salvation. That importance is seen in the high encomium which is passed on them in the Sacred Scriptures. They are regarded as objects especially attractive; their necessity is fully recognised; and a distinguished rank is given to them in the oracles of God - How beautiful. How attractive, how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words "upon the mountains" occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping or running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appearance of such a man to those who were in captivity, would be an image full of gladness and joy.
Are the feet - Many have supposed that the meaning of this expression is this: The feet of a herald, naked and dusty from traveling, would be naturally objects of disgust. But what would be naturally disagreeable is thus made pleasant by the joy of the message. But this explanation is far fetched, and wants parallel instances. Besides, it is a violation of the image which the apostle had used. That was a distant object - a herald running on the distant hills; and it supposes a picture too remote to observe distinctly the feet, whether attractive or not. The meaning of it is clearly this: "how beautiful is the coming or the running of such a herald." The feet are emblematic of his coming. Their rapid motion would be seen; and their rapidity would be beautiful from the desire to hear the message which he brought. The whole meaning of the passage, then, as applied to ministers of the gospel, is, that their coming is an attractive object, regarded with deep interest, and productive of joy - an honored and a delightful employment.
That preach ... - Literally, "that evangelize peace. That proclaim the good news of peace; or bring the glad message of peace.
And bring glad tidings ... - Literally, "and evangelize good things;" or that bring the glad message of good things. Peace here is put for good of any kind; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus, it is put to denote the blessings when a sinner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messengers who proclaim it is joyful to the world. It fills the bosom of the anxious sinner with peace; and they and their message will be regarded with deep interest, as sent by God, and producing joy in an agitated bosom, and peace to the world. This is an illustration of the proper feeling with which we should regard the ministers of religion. This passage in Isaiah is referred by the Jews themselves to the times of the gospel (Rosenmuller).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: And how: Jer 23:32; Mat 9:38, Mat 10:1-6, Mat 28:18-20; Luk 10:1; Joh 20:21; Act 9:15; Act 13:2-4, Act 22:21; Co1 12:28, Co1 12:29; Co2 5:18-20; Eph 3:8, Eph 4:11, Eph 4:12; Pe1 1:12
How beautiful: Isa 52:7; Nah 1:15
the gospel: Isa 57:19; Luk 2:14; Act 10:36; Eph 2:17, Eph 6:15
and bring: Isa 40:9, Isa 61:1; Luk 2:10, Luk 8:1; Act 13:26
John Gill
10:15 And how shall they preach, except they be sent,.... There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself. Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Christ sends forth into such service, he bestows gifts on them, fitting them for it, some more, some less, but all have some; and it also includes a call unto it, which is either internal, and by the Spirit of God, and lies partly in the furniture he gives, and the inclination of the heart to this good work which he forms; and which arises not from a vanity of mind, and a desire of popular applause, and worldly views, and sinister ends; but from a real concern for the good of souls, and the glory of Christ, being willing to deny themselves, and forsake all for Christ, to suitor reproach for his name's sake, and to forego all worldly interest, and secular views: or is external, which is given by the churches of Christ, after due trial and examination of gifts, and a serious consideration of the matter, and that in the most solemn manner; and this is what may be properly called a preacher's mission, and none but such who are in this way sent out ought to preach the Gospel: and to such well agrees, and may be applied, that passage in Is 52:7, where
Tit is written, how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things; which words are not to be understood of the messengers that brought the tidings of deliverance from the Babylonish captivity, but of the ministers of the Gospel. In Is 52:7 it is expressed in the singular number, "how beautiful are the feet of him", &c. and is by some understood of Christ, as it is also by many Jewish writers: thus interpreting the "turtle's voice" in Song 2:12;
"this (say they (a)) is the voice of the King Messiah, proclaiming and saying, "how beautiful on the mountains", &c.''
And elsewhere (b) it is observed, that the
"Rabbins say, great is peace, for when the King Messiah comes, he does not open but with peace, as it is said, "how beautiful upon the mountains", &c.''
And says (c) another,
"one verse says, "how beautiful upon the mountains are the feet of him that bringeth good tidings", , "the explanation", or meaning is, the King Messiah:''
and some of the more, modern ones (d) of them, own these words are, , "concerning the redemption, and the coming of the Messiah": and so the worlds, however they may principally regard the Messiah and his ministry, are property applied to the apostles of Christ; and may be rightly understood of any minister of the Gospel, whose business it is to "preach the Gospel of peace": which is so called from the subject matter of it, peace made by the blood of Christ, which it proclaims; from the effect of it, producing, peace and tranquillity in distressed minds, and making men of peaceable dispositions; and from the use of it, which is to direct men to the way of peace, to guide their feet in it, lead them to eternal peace: their work is also to "bring glad tidings of good things"; such as reconciliation, righteousness, pardon, life, and eternal salvation, by a crucified Christ; and the preaching of such a Gospel, and bringing such news, make their "feet beautiful": one should have thought rather their lips than their feet would be took notice of; the reason of this is, partly because of the agreeableness of their walk and conversation to the doctrine they preach; and partly because of their readiness to preach it everywhere, though they run the utmost risk in so doing; and also because of their swiftness, particularly of the apostles, in going through the cities of Israel, and running over the Gentile world with the Gospel of peace, in so short a time as they did; and more especially because of the acceptableness of their message, with which they were sent and ran; see 2Kings 18:27. And so this passage is pertinently alleged to prove, that mission is necessary to preaching; since these words declare the character of Gospel ministers, as publishers of peace, and messengers of good tidings; and express the message itself, and the nature of it; both which suppose them to be sent by another, even the Lord, under whose authority, and by whose warrant they act; just as ambassadors, heralds, and messengers do, by virtue of a commission they receive from their prince.
(a) Shirhashirim Rabba, fol. 11. 4. (b) Vajikra Rabba Parash, c. 9. fol. 153. 2. Perek Shalom, fol. 20. 1. (c) Raziel, fol. 23. 2. (d) Menasseh ben Israel Nishmath Chayim, fol. 41. 2.
John Wesley
10:15 But how shall they preach, unless they be sent - Thus by a chain of reasoning, from God's will that the gentiles also should "call upon him," St. Paul infers that the apostles were sent by God to preach to the gentiles also. The feet - Their very footsteps; their coming. Is 52:7.
Robert Jamieson, A. R. Fausset and David Brown
10:15 as it is written-- (Is 52:7).
How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.
10:1610:16: Այլ ո՛չ ամենեքեան հնազա՛նդ եղեն աւետարանին։ Եսայի ասէ. Տէր՝ ո՞ հաւատաց լրոյ մերում[3495]։ [3495] Ոմանք. Հնազանդեալ են աւետարանին։ Ոմանք. Եսայի աղաղակէ. Տէր ո՞։
16 Բայց ոչ բոլորը հնազանդ եղան աւետարանին: Եսային աղաղակում է. «Տէ՛ր, ո՞վ հաւատաց մեր քարոզութեանը»:
16 Բայց ամէնքը հնազանդ չեղան աւետարանին. քանզի Եսայի կ’ըսէ. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին»։
Այլ ոչ ամենեքեան հնազանդ եղեն աւետարանին. Եսայի աղաղակէ. Տէր, ո՞ հաւատաց լրոյ մերում:

10:16: Այլ ո՛չ ամենեքեան հնազա՛նդ եղեն աւետարանին։ Եսայի ասէ. Տէր՝ ո՞ հաւատաց լրոյ մերում[3495]։
[3495] Ոմանք. Հնազանդեալ են աւետարանին։ Ոմանք. Եսայի աղաղակէ. Տէր ո՞։
16 Բայց ոչ բոլորը հնազանդ եղան աւետարանին: Եսային աղաղակում է. «Տէ՛ր, ո՞վ հաւատաց մեր քարոզութեանը»:
16 Բայց ամէնքը հնազանդ չեղան աւետարանին. քանզի Եսայի կ’ըսէ. «Տէ՛ր, ո՞վ հաւատաց մեր տուած լուրին»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Но не все послушались благовествования. Ибо Исаия говорит: Господи! кто поверил слышанному от нас?
10:16  ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῶ εὐαγγελίῳ· ἠσαΐας γὰρ λέγει, κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
10:16. Ἀλλ' (Other) οὐ (not) πάντες (all) ὑπήκουσαν (they-heard-under) τῷ (unto-the-one) εὐαγγελίῳ: (unto-a-goodly-messagelet) Ἠσαίας (a-Hesaias) γὰρ (therefore) λέγει (it-fortheth," Κύριε , ( Authority-belonged ," τίς ( what-one ) ἐπίστευσεν ( it-trusted-of ) τῇ ( unto-the-one ) ἀκοῇ ( unto-a-hearing ) ἡμῶν ; ( of-us ?"
10:16. sed non omnes oboedierunt evangelio Esaias enim dicit Domine quis credidit auditui nostroBut all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
16. But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?
10:16. But not all are obedient to the Gospel. For Isaiah says: “Lord, who has believed our report?”
10:16. But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report:

16: Но не все послушались благовествования. Ибо Исаия говорит: Господи! кто поверил слышанному от нас?
10:16  ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῶ εὐαγγελίῳ· ἠσαΐας γὰρ λέγει, κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
10:16. sed non omnes oboedierunt evangelio Esaias enim dicit Domine quis credidit auditui nostro
But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
10:16. But not all are obedient to the Gospel. For Isaiah says: “Lord, who has believed our report?”
10:16. But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: But they have not all obeyed the Gospel - This seems to be the objection of a Jew; as if he had said: A Divine mission would be attended with success; whereas there are numbers who pay no attention to the glad tidings you preach. To this the apostle answers, that the Spirit of God, by Isaiah, Isa 53:1, foretold it would be so, even in the case of the Jews themselves, where he said, Lord, who hath believed our report? For although God brings the message of salvation to men, he does not oblige them to embrace it.
It is proposed to their understanding and conscience; but it does not become the means of salvation unless it be affectionately credited.
Albert Barnes: Notes on the Bible - 1834
10:16: But they have not all obeyed the gospel - It is not easy to see the connection of this; and it has been made a question whether this is to be regarded as a continuation of the objection of the Jew, or as a part of the answer of the apostle. After all the attention which I have been able to give it, I am inclined to regard it as an admission of the apostle, as if he had said, "It must be admitted that all have not obeyed the gospel. So far as the objection of the Jew arises from that fact, and so far as that fact can bear on the case, it is to be conceded that all have not yielded obedience to the gospel. For this was clearly declared even by the prophet;" compare Act 28:24; Heb 4:2.
For Esaias saith - Isa 53:1.
Who hath believed our report? - That is, Isaiah complains that his declarations respecting the Messiah had been rejected by his countrymen. The form of expression, "Who hath believed?" is a mode of saying emphatically that few or none had done it. The great mass of his countrymen had rejected it. This was an example to the purpose of the apostle. In the time of Isaiah this fact existed; and it was not a new thing that it existed in the time of the gospel. "Our report." Our message; or what is delivered to be heard and believed. It originally means the doctrine which Isaiah delivered about the Messiah; and implies that the same thing would occur when the Messiah should actually come. Hence, in the fifty-third chapter he proceeds to give the reasons why the report would not be credited. and why the Messiah would be rejected. It would be because he was a root out of a dry ground; because he was a man of sorrows. etc. And this actually took place. Because he did not come with splendor and pomp, as a temporal prince, he was rejected, and put to death. On substantially the same grounds he is even yet rejected by thousands. The force of this verse, perhaps, may be best seen by including it in a parenthesis, "How beautiful are the feet, etc." how important is the gospel ministry - (although it must be admitted, that all have not obeyed, for this was predicted also by Isaiah, etc.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: But they: Rom 3:3, Rom 11:17; Joh 10:26; Act 28:24; Heb 4:2; Pe1 2:8
obeyed: Rom 1:5, Rom 2:8, Rom 6:17, Rom 16:26; Isa 50:10; Gal 3:1, Gal 5:7; Th2 1:8; Heb 5:9, Heb 11:8; Pe1 1:22, Pe1 3:1
Lord: Isa 53:1; Joh 12:38-40
our report: Gr. the hearing of us, or, our preaching
Geneva 1599
10:16 (10) But they have not (l) all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
(10) Wherever faith is, there is also the word, but not the opposite, namely, wherever the word is, there may not necessarily be faith: for many refuse and reject the word.
(l) He says this because of the Jews.
John Gill
10:16 But they have not all obeyed the Gospel,.... Who hear it, and to whom it is preached; for though ministers may be regularly sent forth, and rightly preach the Gospel in the purity of it, yet there is no success without the power of God attending it: ministers may preach, and men may hear, and yet not obey the Gospel; that is, cordially embrace the doctrines, and sincerely submit to the ordinances of it:
for Esaias saith, Lord, who hath believed our report; or "our hearing", agreeably to the Hebrew word in Is 53:1, and which designs not the "hearing" with which the apostles heard Christ, though what they heard from him, they made known to men; but the hearing, or the word heard, which others had from them, namely, the report they made in their ministry, of the person and grace of Christ, which was disregarded, when the arm and power of the Lord were not, revealed and exerted: this was the case of the Jews in Isaiah's time, and the same in the times of Christ and his apostles, and is always the case, when divine power does not attend the preaching of the Gospel.
John Wesley
10:16 Is 53:1.
Robert Jamieson, A. R. Fausset and David Brown
10:16 But they have not all obeyed the gospel--that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?--that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."
10:1710:17: Ապա ուրեմն՝ հաւատք ՚ի լսելոյ են, եւ լուր ՚ի բանէ՛ն Քրիստոսի[3496]։ վջ [3496] Օրինակ մի. Այլ ուրեմն հաւատք։ Ոմանք. ՚Ի լսելոյ եղեն. եւ։
17 Ապա ուրեմն հաւատը լսուածից է, եւ լսուածը՝ Քրիստոսի խօսքից:
17 Ուրեմն հաւա՛տքը լսելէն է ու լսելը՝ Աստուծոյ խօսքէն։
Ապա ուրեմն հաւատք ի լսելոյ են, եւ լուր ի բանէն [27]Քրիստոսի:

10:17: Ապա ուրեմն՝ հաւատք ՚ի լսելոյ են, եւ լուր ՚ի բանէ՛ն Քրիստոսի[3496]։ վջ
[3496] Օրինակ մի. Այլ ուրեմն հաւատք։ Ոմանք. ՚Ի լսելոյ եղեն. եւ։
17 Ապա ուրեմն հաւատը լսուածից է, եւ լսուածը՝ Քրիստոսի խօսքից:
17 Ուրեմն հաւա՛տքը լսելէն է ու լսելը՝ Աստուծոյ խօսքէն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Итак вера от слышания, а слышание от слова Божия.
10:17  ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος χριστοῦ.
10:17. ἄρα (Thus) ἡ (the-one) πίστις (a-trust) ἐξ (out) ἀκοῆς, (of-a-hearing) ἡ (the-one) δὲ (moreover) ἀκοὴ (a-hearing) διὰ (through) ῥήματος (of-an-uttering-to) Χριστοῦ. (of-Anointed)
10:17. ergo fides ex auditu auditus autem per verbum ChristiFaith then cometh by hearing; and hearing by the word of Christ.
17. So belief of hearing, and hearing by the word of Christ.
10:17. Therefore, faith is from hearing, and hearing is through the Word of Christ.
10:17. So then faith [cometh] by hearing, and hearing by the word of God.
So then faith [cometh] by hearing, and hearing by the word of God:

17: Итак вера от слышания, а слышание от слова Божия.
10:17  ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος χριστοῦ.
10:17. ergo fides ex auditu auditus autem per verbum Christi
Faith then cometh by hearing; and hearing by the word of Christ.
10:17. Therefore, faith is from hearing, and hearing is through the Word of Christ.
10:17. So then faith [cometh] by hearing, and hearing by the word of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: От слова Божия, т. е. от повеления Божественного (Лк 3:2; Евр 11:3).
Adam Clarke: Commentary on the Bible - 1831
10:17: So then faith cometh by hearing - Preaching the Gospel is the ordinary means of salvation; faith in Christ is the result of hearing the word, the doctrine of God preached. Preaching, God sends; if heard attentively, faith will be produced; and if they believe the report, the arm of the Lord will be revealed in their salvation.
Albert Barnes: Notes on the Bible - 1834
10:17: So then faith cometh ... - This I take to be clearly the language of the objector. As if he had said, by the very quotation which you have made from Isaiah, it appears that a report was necessary. He did not condemn people for not believing what they had not heard; but he complains of those who did not believe a message actually delivered to them. Even by this passage, therefore, it seems that a message was necessary, that faith comes by hearing, and hearing by the divine message. It could not be right, therefore, to condemn those who had not obeyed the gospel because they had not heard it; and hence, not right to make salvation dependent on a condition which was, by the arrangement of God, put beyond their power. The very quotation from Isaiah, therefore, goes to confirm the objection in Rom 10:14; 15.
By hearing - Our translation has varied the expression here, which is the same in two places in the Greek: "Isaiah said, Who hath believed our report τῇ ἀκοῇ tē akoē? So then, you must admit that faith comes by that report ἐξ ἀκοῆς ex akoē s, and therefore this report or message is necessary." When it is said that faith cometh by hearing, it is not meant that all who hear actually believe, for that is not true; but that faith does not exist unless there is a message, or report, to be heard or believed. It cannot come otherwise than by such a message; in other words, unless there is something made known to be believed. And this shows us at once the importance of the message, and the fact that people are converted by the instrumentality of truth, and of truth only.
And hearing - And the report, or the message (η ̔ἀκοὴ hē akoē), is by the Word of God; that is, the message is sent by the command of God. It is his word, sent by his direction, and therefore if withheld by him, those who did not believe could not be blamed. The argument of the objector is, that God could not justly condemn people for not believing the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: faith: Rom 10:14, Rom 1:16; Luk 16:29-31; Co1 1:18-24; Col 1:4-6; Th1 2:13; Th2 2:13, Th2 2:14; Jam 1:18-21; Pe1 1:23-25, Pe1 2:1, Pe1 2:2
and hearing: Jer 23:28, Jer 23:29; Mar 4:24; Luk 8:11, Luk 8:21, Luk 11:28; Co2 2:17; Heb 4:12, Heb 4:13; Rev 1:9
Geneva 1599
10:17 (11) So then faith [cometh] by hearing, and hearing by the (m) word of God.
(11) A conclusion of the former discussion: we must ascend from faith to our calling, for by our calling we came to the testimony of our election.
(m) By God's commandment.
John Gill
10:17 So then faith comes by hearing,.... That is, by preaching; for the word hearing is used in the same sense as in the preceding verse; and designs the report of the Gospel, or the preaching of the word, which is the means God makes use of, to convey faith into the hearts of his people; for preachers are ministers, or instruments, by whom others believe:
and hearing by the word of God; or "of Christ", as some copies read, and so do the Vulgate Latin and Ethiopic versions; and intends either the holy Scriptures, which have God for their author, and Christ for the subject of them; and which furnish the men of God, or ministers of the Gospel, with proper materials to preach; and so hearing or preaching is by them, or else the command of God or Christ, which more properly signifies; and the sense is, that men preach the Gospel in obedience to the commandment of the everlasting God, and according to the orders, mission, and commission, warrant and authority, of the Lord Jesus Christ: and so these words are the conclusion, and sum of the whole; that as invocation is owing to faith, so faith to hearing, hearing to preaching, preaching to a mission; whence it follows, that it is the original will of God, to send forth his apostles and ministers, to preach the Gospel to the Gentiles, as well as to the Jews; that they hearing might believe, and believing call upon the Lord, and so be saved by him: it is a saying of the Jews, , "hearing depends upon the word" (e).
(e) Zohar in Deut. fol. 110. 3.
John Wesley
10:17 Faith, indeed, ordinarily cometh by hearing; even by hearing the word of God.
Robert Jamieson, A. R. Fausset and David Brown
10:17 So then faith cometh by hearing, and hearing by the word of God--"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."
10:1810:18: Այլ ասեմ. Միթէ ո՞չ լուան. մանաւանդ զի՝ ընդ ամենայն իսկ երկիր ել բարբառ նոցա, եւ ընդ ծա՛գս տիեզերաց խօսք նոցա[3497]։ [3497] ՚Ի բազումս պակասի. Ամենայն իսկ երկիր։
18 Բայց ասում եմ. «Միթէ չլսեցի՞ն, մանաւանդ որ նրանց ձայնը ամբողջ երկիրը բռնեց, եւ նրանց խօսքը հասաւ աշխարհի ծագերին»:
18 Բայց կ’ըսեմ. «Միթէ չլսեցի՞ն. մանաւանդ՝ ‘Բոլոր երկի՛ր ելաւ անոնց հնչիւնը ու անոնց խօսքը՝ մինչեւ աշխարհի ծայրերը’»։
Այլ ասեմ. Միթէ ո՞չ լուան. մանաւանդ զի` Ընդ ամենայն երկիր ել բարբառ նոցա, եւ ընդ ծագս տիեզերաց` խօսք նոցա:

10:18: Այլ ասեմ. Միթէ ո՞չ լուան. մանաւանդ զի՝ ընդ ամենայն իսկ երկիր ել բարբառ նոցա, եւ ընդ ծա՛գս տիեզերաց խօսք նոցա[3497]։
[3497] ՚Ի բազումս պակասի. Ամենայն իսկ երկիր։
18 Բայց ասում եմ. «Միթէ չլսեցի՞ն, մանաւանդ որ նրանց ձայնը ամբողջ երկիրը բռնեց, եւ նրանց խօսքը հասաւ աշխարհի ծագերին»:
18 Բայց կ’ըսեմ. «Միթէ չլսեցի՞ն. մանաւանդ՝ ‘Բոլոր երկի՛ր ելաւ անոնց հնչիւնը ու անոնց խօսքը՝ մինչեւ աշխարհի ծայրերը’»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Но спрашиваю: разве они не слышали? Напротив, по всей земле прошел голос их, и до пределов вселенной слова их.
10:18  ἀλλὰ λέγω, μὴ οὐκ ἤκουσαν; μενοῦνγε, εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
10:18. ἀλλὰ (Other) λέγω, (I-forth,"μὴ (lest) οὐκ (not) ἤκουσαν; (they-heard?"μενοῦνγε (Indeed-accordingly-too," Εἰς ( Into ) πᾶσαν ( to-all ) τὴν ( to-the-one ) γῆν ( to-a-soil ) ἐξῆλθεν ( it-had-came-out ," ὁ ( the-one ) φθόγγος ( a-voice ) αὐτῶν , ( of-them ," καὶ ( and ) εἰς ( into ) τὰ ( to-the-ones ) πέρατα ( to-acrossments ) τῆς ( of-the-one ) οἰκουμένης ( of-being-housed-unto ," τὰ ( the-ones ) ῥήματα ( utterings-to ) αὐτῶν . ( of-them )
10:18. sed dico numquid non audierunt et quidem in omnem terram exiit sonus eorum et in fines orbis terrae verba eorumBut I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
18. But I say, Did they not hear? Yea, verily, Their sound went out into all the earth, And their words unto the ends of the world.
10:18. But I say: Have they not heard? For certainly: “Their sound has gone forth throughout all the earth, and their words unto the limits of the whole world.”
10:18. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world:

18: Но спрашиваю: разве они не слышали? Напротив, по всей земле прошел голос их, и до пределов вселенной слова их.
10:18  ἀλλὰ λέγω, μὴ οὐκ ἤκουσαν; μενοῦνγε, εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
10:18. sed dico numquid non audierunt et quidem in omnem terram exiit sonus eorum et in fines orbis terrae verba eorum
But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
10:18. But I say: Have they not heard? For certainly: “Their sound has gone forth throughout all the earth, and their words unto the limits of the whole world.”
10:18. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: В Пс XVIII (ст. 5) говорится прежде всего об откровении Божием в природе, но Апостол имел полное основание приложить эти слова и к откровениям Божиим вообще, след., и к новозаветной проповеди о спасении.
Adam Clarke: Commentary on the Bible - 1831
10:18: But I say, have they not heard? - But to return to the objection: You say they have not all Believed; I ask: Have they not all Heard? Have not the means of salvation been placed within the reach of every Jew in Palestine, and within the reach of all those who sojourn in the different Gentile countries where we have preached the Gospel, as well to the Jews as to the Gentiles themselves? Yes: for we may say of the preaching of the Gospel what the psalmist has said (Psa 19:4) of the heavenly bodies: Their sound went into all the earth, and their words unto the ends of the world. As the celestial luminaries have given testimony of the eternal power and Godhead of the Deity to the habitable world, the Gospel of Christ has borne testimony to his eternal goodness and mercy to all the land of Palestine, and to the whole Roman empire. There is not a part of the promised land in which these glad tidings have not been preached; and there is scarcely a place in the Roman empire in which the doctrine of Christ crucified has not been heard: if, therefore, the Jews have not believed, the fault is entirely their own; as God has amply furnished them with the means of faith and of salvation.
In Psa 19:4, the psalmist has קום kauuam, their line, which the Septuagint, and the apostle who quotes from them, render φθογγος, sound; and hence some have thought that the word in the Psalm was originally קולם kolam, voice. But that קו kau is used for word or speech is sufficiently evident from Isa 28:10, line upon line, precept upon precept, etc., where קו is analogous to word or direction. It is very remarkable that these words of David, quoted by St. Paul, are mentioned in Sohar. Genes. fol. 9, where it is said: עבדי משיחא אינון מלין Abdey mashicha innun millin. "These words are the servants of the Messiah, and measure out both the things above and the things beneath." To this notion of them the apostle may refer in his use of them in this place, and to a Jew the application would be legitimate.
Albert Barnes: Notes on the Bible - 1834
10:18: But I say - But to this objection, I, the apostle, reply. The objection had been carried through the pRev_ious verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that people might be justly condemned for not believing it; not that the messengers must be sent by God, not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer.
Have they not heard? - A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word "they," in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design waste show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in Rom 10:14-15, was not well founded, for in fact the thing existed which the objector maintained to be necessary, to wit, that they had heard, and that preachers had been sent to them.
Yes, verily - In the original, a single word, μενοῦνγε menounge, compounded of μέν men and οὖν oun and γέ ge. An intense expression, denoting strong affirmation.
Their sound went ... - These words are taken in substance from Psa 19:4. The psalmist employs them to show that the works of God, the heavens and the earth, proclaim his existence everywhere. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he uses them to express his own meaning; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts, but without supposing that the author had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirmed of the works of God, that their sound had gone into all the earth.
Their sound - Literally, the sound or tone which is made by a stringed instrument (φθόγγος phthongos). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew, is "their line, etc." The Septuagint translation is the same as that of the apostle - their voice ὁ φθόγγος αὐτῶν ho phthoggos autō n. The Hebrew word may denote the string of an instrument, of a harp, etc. and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it.
Into all the earth - In the psalm, this is to be taken in its utmost signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been extensively preached in all lands.
Their words - In the psalm, the heavens are represented as speaking, and teaching people the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth; and he referred doubtless to the labors of the apostles in proclaiming it to the pagan nations. This Epistle was written about the year 57. During the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations; so that it might be said that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus, it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that he could not be ignorant of those things, for they had not been done in a corner; Act 26:26. In Col 1:23, Paul says that the gospel had been preached to every creature which is under heaven; see Col 1:6. Thus, the great facts and doctrines of the gospel had in fact been made known; and the objection of the Jew was met. It would be sufficiently met by the declaration of the psalmist that the true God was made known by his works, and that therefore they were without excuse (compare Rom 1:20); but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Have they: Act 2:5-11, Act 26:20, Act 28:23
their sound: Similar to this elegant accommodation of these words, is the application of them in a passage of Zohar, Genes. f. 9. "These words are the servants of the Messiah, and measure out both the things above, and the things beneath." Rom 1:8, Rom 15:19; Psa 19:4; Mat 24:14, Mat 26:13, Mat 28:19; Mar 16:15, Mar 16:20; Col 1:6, Col 1:23
unto the ends: Kg1 18:10; Psa 22:27, Psa 98:3; Isa 24:16, Isa 49:6, Isa 52:10; Jer 16:19; Mat 4:8
Geneva 1599
10:18 (12) But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.
(12) An objection: if calling is a testimony of election, were not the Jews called? Why should I not grant that, says the apostle, seeing that there is no nation which has not been called? Much less can I say that the Jews were not called.
John Gill
10:18 But I say, have they not heard?.... , "but I say", is a phrase frequently used by the Jewish doctors in disputation, either in forming or answering objections. The Ethiopic version confines these words to Israel, and reads, "have not Israel heard?" whereas they are to be understood both of Jews and Gentiles; the question refers to each, and the answer is,
yes, verily: which the Arabic renders just the reverse, "no", or "not at all, notwithstanding their sound went into all the earth"; and so makes this an aggravation of their stupidity, and obstinate rejection of the Gospel, that they would not hear it, though its sound reached every place; but the answer is in the affirmative, they did hear. The Jews heard the Gospel in the times of Isaiah, and other prophets, though they disbelieved the report of it; they heard it from John the Baptist, and were pleased with his ministry for a while; yea, they heard Christ himself preach it, who spake as never man did, with power and authority, as the Scribes did not, and wondered at his gracious words; they heard the apostles of Christ, who for some time were limited in their ministry to them only, and after their commission was enlarged, were ordered to preach first to them; so that they could not say they had not heard it, and they were left entirely inexcusable. The Gentiles also had heard it; the apostles were bid to go into all the world, and preach the Gospel to every creature; and at a proper opportunity, they did as the Lord commanded them, and the Gentiles heard the Gospel with joy and pleasure; multitudes were converted everywhere, and churches raised through their ministry, according to the will of God; thus
their sound went into all the earth, and their words unto the ends of the world; the passage referred to is Ps 19:4, which some here, as there, understand literally of the works of nature, the heavens, the firmament, the sun, moon and stars, proclaiming every where the being of God, his perfections, especially his wisdom, power, and goodness; so that the Gentiles were not without hearing of God, even whilst they were destitute of a divine revelation; which was a sort of a prelude of the after extensive spread of the Gospel among them: a voice, or sound, is ascribed to the inanimate creatures; and which is so loud, that it reaches to the end of the earth. There are three voices, the Jews say (f) which go "from one end of the world to the other"; and one of them is , "the voice of the orb of the sun": others understand these words of the law, of which many "encomiums" are given in the psalm from whence this passage is taken; and though it was delivered peculiarly to the people of the Jews, yet the fame of it reached the nations of the world, as Moses suggests it would, Deut 4:6; and the Jews say (g).
"that when the law was given to Israel, , "its voice went from one end of the world to the other".''
Or as it is better expressed by Philo (h), and almost in the words of this text,
"the fame of the laws which Moses left, is gone throughout all the world, unto the ends of the earth.''
But certain it is, that the apostle is speaking neither of the light of nature, nor the law of Moses, but of the preaching of the Gospel; and what the Psalmist, literally understood, says of the heavens, that the apostle in an allegorical and mystical sense, or by an argument from the lesser to the greater, or by way of allusion, applies to the apostles and ministers of the Gospel, the luminaries of the world, and stars of heaven; whose ministry, by this time, had reached the then known parts of the habitable world; as it was to do, before the destruction of Jerusalem, according to Christ's prediction, Mt 24:14, and as the Apostle Paul testifies it had, Col 1:6, and in which he himself had a very considerable share, having preached the Gospel from Jerusalem, round about unto Illyricum. There is some little difference between the passage in the Psalms, and as cited or referred to by the apostle, who instead of "their line", reads "their sound"; which have made some suspect a corruption of the present Hebrew text, or a various reading; and that the Septuagint, followed by the apostle, used a copy which had not, "their line", but "their voice", and which was the true reading; but then how came the Chaldee paraphrase to render it by, "extension", and Aquila by "a canon", or "rule?" and besides, the Masora observes, that this word is no where else read, which is not true of for that often occurs; to which may be added, had this been the reading, the Septuagint would have rendered it most probably, as they do elsewhere, by "voice", and not "sound": but for the reconciliation of this let it be observed, that the Hebrew word signifies a rule, or plummet, or such a line as builders use in their work, as a direction to them, hence Kimchi (i) explains it by "their building"; and so it may signify any rule, or direction, whether given by writing, and so Aben Ezra (k) interprets it by "writing", or by word of mouth; besides, the carpenter's line, when stretched out, and remitted upon the timber, makes a sound, and hence the word might be used for one: all this agrees with the ministry of the apostles, who were builders; and as they worked by a line and rule themselves, so they gave out rules and directions to others, both by writing and preaching, both which reached far and near; this the apostle seems to allude to, in 2Cor 10:13, where he speaks of the measure, line, and rule of their ministry, which reached to Corinth and further, without going into another man's line: moreover, that great Oriental critic, and our countryman, Mr. Pocock (l), has shown from the use of the word in the Arabic language, that the word in the Psalms may signify a loud cry, or noise, as well as a line, or rule; so that the psalmist and the apostle may be easily reconciled.
(f) T. Bab. Yoma, fol. 20. 2. (g) T. Bab. Zebachim, fol. 116. 1. (h) De Vita Mosis, l. 1. p. 657. (i) In Psal. xix. 4. (k) In ib. (l) Not. in Portam Mosis, c. 4. p. 48, &c.
John Wesley
10:18 But their unbelief was not owing to the want of hearing For they have heard. Yes verily - So many nations have already heard the preachers of the gospel, that I may in some sense say of them as David did of the lights of heaven. Ps 29:4
Robert Jamieson, A. R. Fausset and David Brown
10:18 But I say, Have they not heard?--"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?
Yes, verily, their sound went--"their voice went out"
into all the earth, and their words unto the end of the world--These beautiful words are from Ps 19:4. Whether the apostle quoted them as in their primary intention applicable to his subject (as OLSHAUSEN, ALFORD, &c.), or only "used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon" [HODGE], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world" (Mal 4:2), "the Dayspring from on high visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Lk 1:78-79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sun by the universal diffusion of the Gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative.
10:1910:19: Այլ ասեմ. Միթէ Իսրայէլ ո՞չ լուաւ. նախ Մովսէ՛ս ասէ. Ես նախանձեցուցի՛ց զձեզ ո՛չինչ ժողովրդեամբ, եւ ազգաւ անմտաւ զկծեցուցի՛ց զձեզ[3498]։ [3498] Օրինակ մի. Մի թէ Իսրայէլ ո՛չ գիտաց։
19 Դարձեալ ասում եմ. «Միթէ Իսրայէլը չհասկացա՞ւ»: Նախ՝ Մովսէսն ասում է. Ես ձեզ նախանձոտ եմ դարձնելու չինչ չարժող ժողովրդով ւ բարկացնելու եմ անմիտ ազգով»:
19 Բայց կ’ըսեմ. «Միթէ Իսրայէլ չգիտցա՞ւ»։ Առաջ Մովսէս կ’ըսէ. «Ես ձեզ պիտի գրգռեմ որ նախանձիք անպիտան ժողովուրդի մը ու անմիտ ազգով մը ձեզ պիտի բարկացնեմ»։
Այլ ասեմ. Միթէ Իսրայէլ ո՞չ գիտաց. նախ Մովսէս ասէ. Ես նախանձեցուցից զձեզ ոչինչ ժողովրդեամբ, եւ ազգաւ անմտաւ զկծեցուցից զձեզ:

10:19: Այլ ասեմ. Միթէ Իսրայէլ ո՞չ լուաւ. նախ Մովսէ՛ս ասէ. Ես նախանձեցուցի՛ց զձեզ ո՛չինչ ժողովրդեամբ, եւ ազգաւ անմտաւ զկծեցուցի՛ց զձեզ[3498]։
[3498] Օրինակ մի. Մի թէ Իսրայէլ ո՛չ գիտաց։
19 Դարձեալ ասում եմ. «Միթէ Իսրայէլը չհասկացա՞ւ»: Նախ՝ Մովսէսն ասում է. Ես ձեզ նախանձոտ եմ դարձնելու չինչ չարժող ժողովրդով ւ բարկացնելու եմ անմիտ ազգով»:
19 Բայց կ’ըսեմ. «Միթէ Իսրայէլ չգիտցա՞ւ»։ Առաջ Մովսէս կ’ըսէ. «Ես ձեզ պիտի գրգռեմ որ նախանձիք անպիտան ժողովուրդի մը ու անմիտ ազգով մը ձեզ պիտի բարկացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Еще спрашиваю: разве Израиль не знал? Но первый Моисей говорит: Я возбужу в вас ревность не народом, раздражу вас народом несмысленным.
10:19  ἀλλὰ λέγω, μὴ ἰσραὴλ οὐκ ἔγνω; πρῶτος μωϊσῆς λέγει, ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει, ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς.
10:19. ἀλλὰ (Other) λέγω, (I-forth,"μὴ (lest) Ἰσραὴλ (an-Israel) οὐκ (not) ἔγνω; (it-had-acquainted?"πρῶτος (Most-before) Μωυσῆς (a-Mouses) λέγει (it-fortheth," Ἐγὼ ( I ) παραζηλώσω ( I-shall-en-crave-beside ) ὑμᾶς (to-ye) ἐπ' ( upon ) οὐκ ( not ) ἔθνει , ( unto-a-nation ," ἐπ' ( upon ) ἔθνει ( unto-a-nation ) ἀσυνέτῳ ( unto-un-sent-together ) παροργιῶ ( I-shall-stress-beside-to ) ὑμᾶς. (to-ye)
10:19. sed dico numquid Israhel non cognovit primus Moses dicit ego ad aemulationem vos adducam in non gentem in gentem insipientem in iram vos mittamBut I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
19. But I say, Did Israel not know? First Moses saith, I will provoke you to jealousy with that which is no nation, With a nation void of understanding will I anger you.
10:19. But I say: Has Israel not known? First, Moses says: “I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath.”
10:19. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will anger you.
But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will anger you:

19: Еще спрашиваю: разве Израиль не знал? Но первый Моисей говорит: Я возбужу в вас ревность не народом, раздражу вас народом несмысленным.
10:19  ἀλλὰ λέγω, μὴ ἰσραὴλ οὐκ ἔγνω; πρῶτος μωϊσῆς λέγει, ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει, ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς.
10:19. sed dico numquid Israhel non cognovit primus Moses dicit ego ad aemulationem vos adducam in non gentem in gentem insipientem in iram vos mittam
But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
10:19. But I say: Has Israel not known? First, Moses says: “I will lead you into a rivalry with those who are not a nation; in the midst of a foolish nation, I will send you into wrath.”
10:19. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will anger you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Разве Израиль не знал? т. е. "разве евреи в самом деле не поняли проповеди о спасении чрез веру?" Ответ на этот вопрос должны дать сами читатели, и этот ответ ясен: да, они не поняли Евангелия! Язычники поняли, а евреи - нет, и в этом сбылось предсказание Моисея (Втор 32:21).
Adam Clarke: Commentary on the Bible - 1831
10:19: But I say, Did not Israel know? - You object to this preaching among the Gentiles; but is not this according to the positive declaration of God? He, foreseeing your unbelief and rebellion, said by Moses, Deu 32:21, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. As you have provoked me to jealousy with worshipping those that are no gods, I will provoke you to jealousy by those which are no people. This most evidently refers to the calling or inviting of the Gentiles to partake of the benefits of the Gospel; and plainly predicts the envy and rage which would be excited in the Jews, in consequence of those offers of mercy made to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
10:19: But I say ... - Still further to meet the objection, he shows that the doctrine which he was maintaining was actually taught in the Old Testament.
Did not Israel know? - Did not the Jews understand. Is it not recorded in their books, etc. that they had full opportunity to be acquainted with this truth? This question is an emphatic way of affirming that they did know. But Paul does not here state what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gentiles, and that the Jews were to be cast off. This doctrine followed from what he had already maintained in Rom 10:12-13, that there was no difference in regard to the terms of salvation, and that the Jew had no particular privileges. If so, then the barrier was broken down; and if the Jews did not believe in Jesus Christ, they must be rejected. Against this was the objection in Rom 10:14-15, that they could not believe; that they had not heard; and that a preacher had not been sent to them. If, now, the apostle could show that it was an ancient doctrine of the Jewish prophets that the Gentiles should believe, and that the Jews would not believe, the whole force of the objection would vanish. Accordingly he proceeds to show that this doctrine was distinctly taught in the Old Testament.
First - First in order; as we say, in the first place.
I will provoke you - These words are taken from Deu 32:21. In that place the declaration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or excited his indignation, by worshipping what was not God, that is, by idols; and he, in turn, would excite their envy and indignation by showing favors to those who were not regarded as a people; that is, to the Gentiles. They had shown favor, or affection, for what was not God, and by so doing had provoked him to anger; and he also would show favor to those whom they regarded as no people, and would thus excite their anger. Thus, he would illustrate the great principle of his government in Sa2 22:26-27, "With the merciful thou wilt show thyself merciful; with the pure, thou wilt show thyself pure; and with the froward thou wilt show thyself unsavory," that is, froward. Psa 18:26. In this passage the great doctrine which Paul was defending is abundantly established - that the Gentiles were to be brought into the favor of God; and the cause also is suggested to be the obstinacy and rebellion of the Jews. It is not clear that Moses had particularly in view the times of the gospel; but he affirms a great principle which is applicable to those times - that if the Jews should be rebellious, and prove themselves unworthy of his favor, that favor would be withdrawn, and conferred on other nations. The effect of this would be, of course, to excite their indignation. This principle the apostle applies to his own times; and affirms that it ought to have been understood by the Jews themselves.
That are no people - That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization; who wander in tribes and clans, and who are under no settled form of society. This was the case with most barbarians; and the Jews, evidently regarded all ancient nations in this light, as unworthy the name of a people.
A foolish nation - The word "fool" means one void of understanding. But it also means one who is wicked, or idolatrous; one who contemns God. Psa 14:1, "the fool hath said in his heart, there is no God." Pro 1:7, "fools despise wisdom and instruction." Here it means a nation who had no understanding of the true God ἀσυνέτῳ asunetō.
I will anger - My bestowing favors on them will excite your anger. We may remark here,
(1) That God is a sovereign, and has a right to bestow his favors on whom he pleases.
(2) that when people abuse his mercies, become proud, or cold, or dead in his service, he often takes away their privileges, and bestows them on others.
(3) that the effect of his sovereignty is to excite people to anger.
Proud and wicked people are always enraged that he bestows his favors on others; and the effect of his sovereign dealings is, to provoke to anger the very people who by their sins have rejected his mercy. Hence, there is no doctrine that proud man hates so cordially as he does the doctrine of divine sovereignty; and none that will so much test the character of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: I say: Rom 10:18, Rom 3:26; Co1 1:12, Co1 7:29, Co1 10:19, Co1 11:22, Co1 15:50
First: Rom 11:11; Deu 32:21; Hos 2:23; Pe1 2:10
foolish: Rom 1:21, Rom 1:22; Psa 115:5-8; Isa 44:18-20; Jer 10:8, Jer 10:14; Co1 12:2; Tit 3:3
Geneva 1599
10:19 (13) But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by (n) [them that are] no people, [and] by a foolish nation I will anger you.
(13) The defender and maintainer of the Jew's cause goes on still to ask whether the Jews also did not know God, the one who called them. Isaiah, says the apostle, denies it: and witnesses that the Gospel was taken from them and given to the Gentiles, because the Jews rejected it. In addition the apostle teaches that the outward and universal calling, which is set forth by the creation of the world, is not sufficient for the knowledge of God: indeed, and that the particular calling also which is by the preaching of the word of God, is of itself of little or no efficacy, unless it is apprehended or laid hold of by faith, which is the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.
(n) He calls all profane people "[them that are] no people", as they are not said to live but to die, who are appointed for everlasting condemnation.
John Gill
10:19 But I say, did not Israel know? Some supply the word "God", did not Israel know God? verily, they did; they knew the being and perfections of God, the unity of God, and the trinity of persons in the divine essence; they knew the will of God, and the right way of worshipping him; for they were favoured with a divine revelation; to them were committed the oracles of God, and to them belonged the giving of the "Gospel", did not Israel know the Gospel? yes, they did; they not only heard it, but knew it; not spiritually and experimentally, but nationally and speculatively, and, against the light and conviction of their own minds, obstinately rejected it with contempt: but I rather think this question refers to the calling of the Gentiles, and their own rejection; and the sense is, did not Israel know, that the Gentiles were to be called by the grace of God, and that they themselves were to be cast off? they did know this, at least something of it, though not so clearly as it is now revealed to the holy apostles and prophets by the Spirit; but in some measure they could not but know it, since there were such strong hints of it in the writings of the Old Testament, some of which are hereafter produced:
first Moses saith; not "Moses the first", as if there was another, or a second Moses, but either Moses, who is the first of the inspired writers, and chief of the prophets; or rather this regards order of time, Moses in the first place says so and so, for other testimonies are after cited; the passage in Moses referred to, is Deut 32:21.
I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. The Gentiles are here designed by "them that are no people": who before God, and in his sight, as all nations are, were as a drop of the bucket, as the small dust of the balance: nay, even as nothing, yea, less than nothing and vanity: likewise they were no people of any account, of any name; they were mean and contemptible, neglected and overlooked by God himself, and treated with contempt by the Jews, his professing people: and besides, they were not as yet openly and visibly the people of God; they neither called upon his name, nor were they called by his name; he had not as yet taken from among them a people for his name: these are also meant by "the foolish nation"; Jarchi (m) says, the Cuthites, or Samaritans, are intended; who were neighbours to the Jews, and greatly hated by them: but it may more rightly be applied to all the Gentiles in general, who notwithstanding their large pretensions to natural, civil, and moral wisdom, yet being without a true knowledge of God, Christ, and the Gospel, were a foolish people; and in nothing more did their folly appear, than in their idolatry and superstition. Now the Lord threatened by these people to provoke the Jews to jealousy, and to anger them; and this was but just, and by way of retaliation; for since they provoked him to jealousy and anger, by worshipping strange gods, which plainly declared their want of faith in him, affection for him, and their departure from him; it was a righteous thing in him to provoke them to jealousy of him, as if he had no affection for them, who had been so long, in some sense, an husband to them all; and as about to cast them off; and to anger them, by sending his Gospel among the Gentiles, and calling them by his grace, and making them partakers of his special favours; whereby this prophecy had its full accomplishment: for though the Jews rejected and despised the Gospel themselves, yet nothing more provoked them than that it should be carried among the Gentiles; see Acts 22:21. Now from these words of Moses, the Israelites must needs know, they could not but know that it was the will of God to call the Gentiles, and reject them.
(m) In Deut. xxxii. 21.
John Wesley
10:19 But hath not Israel known - They might have known, even from Moses and Isaiah, that many of the gentiles would be received, and many of the Jews rejected. I will provoke you to jealousy by them that are not a nation - As they followed gods that were not gods, so he accepted in their stead a nation that was not a nation; that is, a nation that was not in covenant with God. A foolish nation - Such are all which know not God. Deut 32:21
Robert Jamieson, A. R. Fausset and David Brown
10:19 But I say, Did not Israel know?--know, from their own Scriptures, of God's intention to bring in the Gentiles?
First--that is First in the prophetic line [DE WETTE].
Moses saith, &c.--"I will provoke you to jealousy ('against') [them that are] not a nation, and against a nation without understanding will I anger you" (Deut 32:21). In this verse God warns His ancient people that because they had (that is, in aftertimes would) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital would move them to jealousy by receiving into His favor a "no-people," and provoke them to anger by adopting a nation void of understanding.
10:2010:20: Բայց Եսայի համարձակի՛ իսկ՝ եւ ասէ. Գտա՛յ այնոցիկ որ զիս ո՛չ խնդրէին. յայտնի՛ եղէ այնոցիկ՝ որ զինէն ո՛չ հարցանէին[3499]։ [3499] Ոմանք. Որ զիսն ոչ խնդ՛՛։
20 Իսկ Եսային համարձակւում էլ է եւ ասում. Գտնուած եղայ նրանց, ովքեր ինձ չէին փնտռում, այտնուեցի նրանց, ովքեր իմ մասին չէին հարցնում»:
20 Բայց Եսային կը համարձակի ու կ’ըսէ. «Ես անոնցմէ գտնուեցայ՝ որոնք զիս չէին փնտռեր, յայտնի եղայ անոնց՝ որոնք զիս չէին հարցներ»։
Բայց Եսայի համարձակի իսկ եւ ասէ. Գտայ այնոցիկ որ զիս ոչ խնդրէին, յայտնի եղէ այնոցիկ որ զինէն ոչ հարցանէին:

10:20: Բայց Եսայի համարձակի՛ իսկ՝ եւ ասէ. Գտա՛յ այնոցիկ որ զիս ո՛չ խնդրէին. յայտնի՛ եղէ այնոցիկ՝ որ զինէն ո՛չ հարցանէին[3499]։
[3499] Ոմանք. Որ զիսն ոչ խնդ՛՛։
20 Իսկ Եսային համարձակւում էլ է եւ ասում. Գտնուած եղայ նրանց, ովքեր ինձ չէին փնտռում, այտնուեցի նրանց, ովքեր իմ մասին չէին հարցնում»:
20 Բայց Եսային կը համարձակի ու կ’ըսէ. «Ես անոնցմէ գտնուեցայ՝ որոնք զիս չէին փնտռեր, յայտնի եղայ անոնց՝ որոնք զիս չէին հարցներ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: А Исаия смело говорит: Меня нашли не искавшие Меня; Я открылся не вопрошавшим о Мне.
10:20  ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει, εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.
10:20. Ἠσαίας (A-Hesaias) δὲ (moreover) ἀποτολμᾷ (it-off-ventured-unto) καὶ (and) λέγει (it-fortheth," Εὑρέθην ( I-was-found ) τοῖς ( unto-the-ones ) ἐμὲ ( to-ME ) μὴ ( lest ) ζητοῦσιν , ( unto-seeking-unto ," ἐμφανὴς ( manifested-in ) ἐγενόμην ( I-had-became ) τοῖς ( unto-the-ones ) ἐμὲ ( to-ME ) μὴ ( lest ) ἐπερωτῶσιν . ( unto-upon-entreating-unto )
10:20. Esaias autem audet et dicit inventus sum non quaerentibus me palam apparui his qui me non interrogabantBut Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
20. And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me.
10:20. And Isaiah dares to say: “I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me.”
10:20. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me:

20: А Исаия смело говорит: Меня нашли не искавшие Меня; Я открылся не вопрошавшим о Мне.
10:20  ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει, εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.
10:20. Esaias autem audet et dicit inventus sum non quaerentibus me palam apparui his qui me non interrogabant
But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
10:20. And Isaiah dares to say: “I was discovered by those who were not seeking me. I appeared openly to those who were not asking about me.”
10:20. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Почему же евреи не поняли Евангелия? Потому, что они - народ непослушный и упорный в своем неверии. Они не захотели уверовать, как об этом пророчествовал и пророк Исаия, пророчествовал смело, не боясь злобы народа, который ревниво охранял свои права на Царство Мессии.
Adam Clarke: Commentary on the Bible - 1831
10:20: But Esaias (the Greek orthography for Isaiah) is very bold - Speaks out in the fullest manner and plainest language, Isa 65:1, notwithstanding the danger to which such a declaration exposed him, among a crooked, perverse, and dangerous people: I was found of them that sought me not; I put my salvation in the way of those (the Gentiles) who were not seeking for it, and knew nothing of it: thus, the Gentiles which followed not after righteousness have attained to the law of righteousness, Rom 9:30, and they have found that redemption which the Jews have rejected.
Albert Barnes: Notes on the Bible - 1834
10:20: But Esaias - Isa 65:1-2.
Is very bold - Expresses the doctrine openly, boldly, without any reserve. The word ἀποτολμάω apotolmaō means to dare, to be venturesome, to be bold. It means here that however unpopular the doctrine might be, or however dangerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this, the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews - the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures; Heb 11:6; Ch1 28:8-9; Mat 6:33; Mat 7:7; Luk 11:9. But it means that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, "I was found," in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: very bold: Pro 28:1; Isa 58:1; Eph 6:19, Eph 6:20
I was found: Rom 9:30; Isa 65:1, Isa 65:2
I was made: Isa 49:6, Isa 52:15, Isa 55:4, Isa 55:5; Mat 20:16, Mat 22:9, Mat 22:10; Luk 14:23; Jo1 4:19
Geneva 1599
10:20 But Esaias is very (o) bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
(o) Speaks without fear.
John Gill
10:20 But Esaias is very bold, and saith,.... The apostle here produces another testimony in proof of this, that the Israelites must needs have some knowledge of this truth, the calling of the Gentiles; since a famous prophet of theirs, Isaiah, also spake out with great freedom; he did not mince the matter, or cover it with dark sayings, but with all plainness and perspicuity, and with great courage and intrepidity declared it; though he knew he run the risk, not only of his fame and credit among the Jews, but of his life also, for so doing: the citation is made from Is 65:1.
I was found of them that sought me not, I was made manifest unto them that asked not after me; here also the Gentiles are meant by "them that sought me not, and asked not after me"; the Messiah; and so R. Moses the priest says (n), that these words are to be understood, , "concerning the nations of the world". The common people among them sought after the things of the world; their philosophers sought after the wisdom of it; and the more devout and religious among them sought the observance of superstitious rites and ceremonies, and, at best and most, a little morality and external righteousness; but none sought after Christ, for they knew nothing of him, and therefore did not so much as ask after him; they did not ask counsel of him, nor ask concerning him, nor ask for him; not for his coming into the world, as the Jews did, nor for the preaching of the Gospel among them, for it came among them unasked for, unexpected, and undesired, as well as undeserved by them, nor for any blessing of his; and yet such was his grace and goodness, that he was "found" of these persons, in the preaching of the Gospel; which by his kind providence was brought among them, and they were brought under the hearing of it; and by the Spirit of God directed to him in it, in whom they found life, peace, pardon, righteousness, food, and rest, and every valuable blessing; a pearl of great price they found, a finding which can never be lost: he is also said to be "made manifest" unto them, not in the flesh, but in the ministry of the word; in which his person, blood, righteousness, and sacrifice, are evidently set forth, and clearly manifested; and besides the outward manifestation of Christ to them by the Gospel, they had no internal revelation of him in their hearts by his Spirit, setting forth to them his grace and fulness, and showing them their interest therein: from this prophecy, also, the Jews could not but have some knowledge of this mystery of grace.
(n) In Aben Ezra in Isa. lxv. 1.
John Wesley
10:20 But Isaiah is very bold - And speaks plainly what Moses but intimated. Is 65:1-2.
Robert Jamieson, A. R. Fausset and David Brown
10:20 But Esaias is very bold, and saith--that is, is still plainer, and goes even the length of saying.
I was found of them that sought me not--until I sought them.
I was made--"became"
manifest unto them that asked not after me--until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (Is 65:1) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."
10:2110:21: Այլ առ Իսրայէլ ասէ. Զօ՛ր ամենայն ձգեցից զձեռն իմ առ ժողովուրդն անհաւան՝ եւ հակառակօղ[3500]։[3500] Ոմանք. Զօր ամենայն ձգեցի զձեռս իմ առ ժողովուրդ անհաւատ եւ հակառակորդ։
21 Իսկ Իսրայէլի մասին ասում է. Ամբողջ օրը իմ ձեռքերը երկարեցի ի անհնազանդ եւ հակառակող ժողովրդի»:
21 Սակայն Իսրայէլի վրայով կ’ըսէ. «Բոլոր օրը իմ ձեռքերս երկնցուցի անհնազանդ ու հակառակող ժողովուրդի մը»։
Այլ առ Իսրայէլ ասէ. Զօր ամենայն ձգեցի զձեռս իմ առ ժողովուրդ անհաւան եւ հակառակող:

10:21: Այլ առ Իսրայէլ ասէ. Զօ՛ր ամենայն ձգեցից զձեռն իմ առ ժողովուրդն անհաւան՝ եւ հակառակօղ[3500]։
[3500] Ոմանք. Զօր ամենայն ձգեցի զձեռս իմ առ ժողովուրդ անհաւատ եւ հակառակորդ։
21 Իսկ Իսրայէլի մասին ասում է. Ամբողջ օրը իմ ձեռքերը երկարեցի ի անհնազանդ եւ հակառակող ժողովրդի»:
21 Սակայն Իսրայէլի վրայով կ’ըսէ. «Բոլոր օրը իմ ձեռքերս երկնցուցի անհնազանդ ու հակառակող ժողովուրդի մը»։
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10:2121: Об Израиле же говорит: целый день Я простирал руки Мои к народу непослушному и упорному.
10:21  πρὸς δὲ τὸν ἰσραὴλ λέγει, ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.
10:21. πρὸς (Toward) δὲ (moreover) τὸν (to-the-one) Ἰσραὴλ (to-an-Israel) λέγει (it-fortheth," Ὅλην ( To-whole ) τὴν ( to-the-one ) ἡμέραν ( to-a-day ) ἐξεπέτασα ( I-en-spread-out ) τὰς ( to-the-ones ) χεῖράς ( to-hands ) μου ( of-me ) πρὸς ( toward ) λαὸν ( to-a-people ) ἀπειθοῦντα ( to-un-conducing-unto ) καὶ ( and ) ἀντιλέγοντα . ( to-ever-a-one-forthing )
10:21. ad Israhel autem dicit tota die expandi manus meas ad populum non credentem et contradicentemBut to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
21. But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.
10:21. Then to Israel he says: “All day long I have stretched out my hands to a people who do not believe and who contradict me.”
10:21. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people:

21: Об Израиле же говорит: целый день Я простирал руки Мои к народу непослушному и упорному.
10:21  πρὸς δὲ τὸν ἰσραὴλ λέγει, ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.
10:21. ad Israhel autem dicit tota die expandi manus meas ad populum non credentem et contradicentem
But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
10:21. Then to Israel he says: “All day long I have stretched out my hands to a people who do not believe and who contradict me.”
10:21. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
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Adam Clarke: Commentary on the Bible - 1831
10:21: But to Israel he saith - In the very next verse, (Isa 65:2), All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made Rom 10:16, that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter.
I. In the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle's quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture - as, on this supposition, they would serve him as well without as with the true meaning - he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose.
1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, Rom 10:6-8, he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, Rom 10:18, he quotes Psa 19:4, though it is likely (see the note on Rom 10:18) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them.
2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So Rom 2:24; Rom 8:36; Rom 9:27-29; Rom 11:2-5, Rom 11:8-10; Rom 15:21.
3. Sometimes the quotation is only intended to explain a doctrinal point, as Rom 1:17; Rom 4:6-8, Rom 4:18-21; Rom 9:20, Rom 9:21; Rom 10:15; Rom 15:3.
4. Sometimes the quotation is designed to prove a doctrinal point. Rom 3:4, Rom 3:10-19; Rom 4:3-17; Rom 5:12-14; Rom 9:7, Rom 9:9, Rom 9:12, Rom 9:13, Rom 9:15, Rom 9:17; Rom 10:5, Rom 10:11, Rom 10:13; Rom 12:19, Rom 12:20; Rom 13:9; Rom 14:11.
5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as Rom 9:25, Rom 9:26, Rom 9:33; Rom 10:16, Rom 10:19-21; Rom 11:26, Rom 11:27; Rom 15:9-13.
These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it.
These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes.
II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby - to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for,
1. The law makes no provision for the pardon of sin.
2. It affords no helps for the performance of duty.
3. It makes no allowances for imperfections in duty, or for imperfections is our nature.
4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man.
5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But,
1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned.
2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbor as himself.
3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift!
Albert Barnes: Notes on the Bible - 1834
10:21: But to Israel he saith - The preceding quotation established the doctrine that the Gentiles were to be called. But there was still an important part of his argument remaining - that the Jews were to be rejected. This he proceeds to establish; and he here, in the language of Isaiah Isa 65:2, says that while the Gentiles would be obedient, the character of the Jews was, that they were a disobedient and rebellious people.
All day long - Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people.
I have stretched forth my hands - This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favor; to invite and entreat; Pro 1:24.
A disobedient - In the Hebrew, rebellious, contumacious. The Greek answers substantially to that; disbelieving, not confiding or obeying.
Gain-saying - Speaking against; resisting, opposing. This is not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebellion consisted, and to show that this was their character; Isa 65:2-7. The argument of the apostle is this; namely, the ancient character of the people was that of wickedness; God is represented as stretching out his hands in vain; they rejected him, and he was sought and found by others. It was implied, therefore, that the rebellious Jews would be rejected; and, of course, the apostle was advancing and defending no doctrine which was not found in the writings of the Jews themselves. And thus, by a different course of reasoning, he came to the same conclusion which he had arrived at in the first four chapters of the Epistle, that the Gentiles and Jews were on the same level in regard to justification before God.
In the closing part of this chapter, the great doctrine is brought forth and defended that the way of salvation is open for all the world. This, in the time of Paul, was regarded as a novel doctrine. Hence, he is at so much pains to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doctrine is not the less important now. And from this discussion we may learn the following truths:
(1) The pagan world is in danger without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of pagan population has changed for the better.
(2) the provisions of the gospel are ample for them - for all. Its power has been tried on many nations; and its mild and happy influence is seen in meliorated laws, customs, habits; in purer institutions; in intelligence and order; and in the various blessings conferred by a pure religion. The same gospel is suited to produce on the wildest and most wretched population, the same comforts which are now experienced in the happiest part of our own land,
(3) the command of Jesus Christ remains still the same, to preach the gospel to every creature. That command has never been repealed or changed. The apostles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ.
(4) if the gospel is to be proclaimed everywhere, people must be sent forth into the vast field. Every nation must have an opportunity to say, "How beautiful are the feet of him that preaches the gospel of peace." Young men, strong and vigorous in the Christian course, must give themselves to this work, and devote their lives in an enterprise which the apostles regarded as honorable to them; and which infinite Wisdom did not regard as unworthy the toils, and tears, and self-denials of the Son of God.
(5) the church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work; a work which contemplates the triumph of the gospel among all nations. Happy will it be when the church shall feel the full pressure of this great truth, that the gospel may be preached to every son and daughter of Adam; and when every man who enters the ministry shall count it, not self-denial, but a glorious privilege to be permitted to tell dying pagan people that a Saviour bled for all sinners. And happy that day when it can be said with literal truth that their sound has gone out into all the earth; and that as far as the sun in his daily course sheds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of human beings. And we may learn, also, from this,
(6) That God will withdraw his favors from those nations that are disobedient and rebellions. Thus, he rejected the ancient Jews; and thus also he will forsake all who abuse his mercies; who become proud, luxurious, effeminate and wicked. In this respect it becomes the people of this favored land to remember the God of their fathers; and not to forget, too, that national sin provokes God to withdraw, and that a nation that forgets God must be punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: All day long: Pro 1:24; Isa 65:2-5; Jer 25:4, Jer 35:15; Mat 20:1-15, Mat 21:33-43, Mat 22:3-7; Mat 23:34-37; Luk 24:47; Act 13:46, Act 13:47
a disobedient: Deu 9:13, Deu 31:27; Sa1 8:7, Sa1 8:8; Neh 9:26; Jer 44:4-6; Act 7:51, Act 7:52; Th1 2:16; Pe1 2:8
John Gill
10:21 But to Israel he saith,.... Or against Israel, or concerning Israel he saith in the same prophecy in Is 65:2.
All day long I have stretched forth my hands, unto a disobedient and gainsaying people: very rightly does the apostle apply these words to Israel, as he does the former to the Gentiles; and just in like manner does the above mentioned Jewish writer, R. Moses the priest, interpret them. The Lord's "stretching out his hands all the day long" to them, designs the ministry of the prophets one after another to them, the preaching of John the Baptist, of Christ and his apostles among them: but they were a stiffnecked and rebellious people, uncircumcised in heart and ears; would have none of his counsel, and despised his reproof; contradicted and blasphemed the word; rejected the Messiah and his Gospel; killed the Prince of life, and persecuted his apostles; so that it was just with God to write a "Lo-ammi", Hos_1:9, upon them, and cast them off; and, to pave the way for the account of the rejection of these people in the next chapter, is all this said, and these testimonies produced.
John Wesley
10:21 An unbelieving and gainsaying people - Just opposite to those who believed with their hearts, and made confession with their mouths.
Robert Jamieson, A. R. Fausset and David Brown
10:21 But to--rather, "with regard to"
Israel he saith, All day--"All the day"
long I have stretched out my hands--"did I stretch forth"
my hands--the attitude of gracious entreaty.
unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part.
Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Rom 10:1-3; and see on Rom 9:7, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Rom 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Rev_ 22:17 (Rom 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Rom 10:4-13). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" (Mk 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mt 9:37-38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Is 6:8), is not heard everywhere (Rom 10:14-15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Rom 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Rom 10:20-21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Rom 10:21).