The scripture sheweth the difference betwixt the righteousness of the law, and that of faith: that none, whether Jew or Gentile, who believe, shall be confounded; and that the Gentiles shall receive the word, and believe. Israel was not ignorant of these things.
Anno Domini 58.
IN what follows, the Apostle lays open the causes of the unbelief of the Jews, and answersthetwochiefobjections whereby they justified their opposition to the Gospel. The first objection was, that by teaching the justification of the Jews by faith without the works of law, the expiations of the law of Moses were rendered of no use in their justification. The second was, that by admitting the Gentiles into the church and covenant of God without circumcision, the covenant with Abraham was made void.
His answer to the first of these objections, the Apostle began with telling the Jews, that his desire and prayer to God was, that they might be saved, Romans 10:1.—Because he knew they had a great zeal in matters of religion, though it was not directed by knowledge, Romans 10:2.—Wherefore being ignorant of the kind of righteousness which God requires from sinners for their justification, even the righteousness of faith, and mistaking the nature of the law of Moses, they sought to become righteous by observing its precepts, and,where they failed, by having recourse to its expiations. So that vainly endeavouring to establish a righteousness of their own for their justification, they had not submitted tothe righteousness of God's appointment, now fully revealed in the Gospel, Romans 10:3.—But in all this they counteracted the true end of the law of Moses, which, though a political law, being given by God, and requiring a perfect obedience to all its precepts under the penalty of death, was in fact a republication of the original law of works, made, not for the purpose of justifying the Jews, but to shew them the impossibility of their being justified by law, that they might be obliged to go to Christ for thatblessing, who was exhibited the types of the law, Romans 10:4.—That the law required perfect obedience to all its precepts, the Apostle proved from Moses's description of the righteousness which it enjoined, and the reward which it promised. The former consisted in doing all the statutes and judgments of God, delivered in the law: the latter in a long and happy life in Canaan. But an immaculate obedience of this kind is impossible, and its reward of no great value, Romans 10:5.—Whereas the righteousness enjoined by the Gospel, and the reward which it promises, are very different. It enjoins a righteousness of faith, which through grace is easy to be attained; and promises eternal life, a reward no where promised in the law, as a law of works. For, says the Apostle, the Gospel which requires the righteousness of faith, to shew that that righteousness may easily be attained, thus speaketh to all mankind to whom it is now preached:—Do not object to the method of justification revealed in the Gospel, that Christ the object of thy faith is removed far from thee, and there is no person to bring him down from heaven since his resurrection and ascension, that thou mayest see and believe on him, Romans 10:6.—Neither object to his being the promised Seed, in whom all the families of the earth are to be blessed, that he was put to death, and there is no person to bring him up from the grave, that thou mayest see him crowned with glory and honour by the miracle of his resurrection, Romans 10:7.—For the Gospel tells thee, the object as well as the duty of faith is brought nigh thee; it is explained and proved to thee in the clearest manner, and is easy to be performed, as it has its seat in the mouth and in the heart, being the doctrine concerning Christ, which we preach by inspiration, and confirm by miracles, Romans 10:8.—namely, that if thou wilt confess with thy mouth before the world, that Jesus is Lord and Christ, and wilt believe in thine heart, that God raised him from the dead, and thereby declared him to be both Lord and Christ, thou shalt be saved: a reward which the law does not promise to any one, Romans 10:9.—For with the heart we believe, so as to obtain righteousness, and with the mouth confession of our faith is made, so as to have assurance of our salvation, Romans 10:10. The righteousness of faith, therefore, enjoined in the Gospel, is in its nature and in its reward entirely different from the righteousness enjoined in the law.
To the second objection, that the admission of the Gentiles into the church and peculiar covenant of God without circumcision is contrary to the covenant with Abraham; the Apostle replied, that the prophets have taught the salvation of the Gentiles by faith; particularly Isaiah, in these words; Whosoever believeth on him, shall not be ashamed, Romans 10:11.—And to shew that the expression whosoever, does not mean whosoever of the Jews only, but whosoever of the Gentiles also, the Apostleobserved, that in bestowing salvation, God makes no distinction between Jew and Greek; but, being equally related to all, is rich in goodness towards all who call upon him, Romans 10:12.—Besides, Joel has expressly declared, Joel 2:32.—That whosoever shall call on the name of the Lord, shall be saved, Romans 10:13.—But perhaps you will reply, that Joel does not speak of the Gentiles, because it cannot be said, that they believe on thetrue God, and worship him, since he was never preached to them by any messengers divinely commissioned, Romans 10:14.—although such messengers ought to have been sent to them long ago, according to Isaiah, who insinuates, that they would have been received with joy, namely, in that passage, where he says, How beautiful are the feet of them, &c. Romans 10:15.—But to this I answer, that in the passage last mentioned, Isaiah declares what ought to have happened, and not what would have happened, if the true God had been preached to the Gentiles. For he foresaw, that even the Jews, who should have been acquainted with the true God, would not believe the report of the preachers of the Gospel, concerning the Christ, (who is the true God and eternal life, 1 John 5:20.) notwithstanding it ought to have been as acceptable to them, as the preaching of the true God to the Gentiles, Romans 10:16.—However, granting that faith in the true God cometh by hearing, and hearing by the word of God preached, it will not follow, that the Gentiles could not believe on the true God, Romans 10:17.—For though you say, they have not heard concerning him, so as to be able to believe on him and worship him, I must tell you, yes verily they have heard; for from the beginning of the world, God has preached to all men his own being, perfections, and worship, by that grand exhibition of himself which he has made in the works of creation, as is plain from Psalms 19:4. Their sound hath gone through all the earth, and their words to the end of the world. All mankind, therefore, may through the secret influences of divine grace (which must be always understood) know and worship the true God, and be saved, agreeably to Joel's declaration above mentioned, Romans 10:18.—But you will say, is it not a great objection to this doctrine, that Israel, to whom the oracles of God were intrusted, is ignorant of the salvation of the Gentiles through faith, and of their reception into the church and covenant of God equally with the Jews? I answer, if the Jews are ignorant of these things, it is their own fault. For Moses foretold them in the law, Romans 10:19.—and Isaiah yet more plainly, Romans 10:20.—who insinuated that the calling of the Gentiles to be the people of God, by the preaching of the Gospel, would provoke the Jews exceedingly and harden them in their infidelity; insomuch, that though Christ in person, and by his Apostles, should long and earnestly endeavour to persuade them, they would not believe on him, Romans 10:21.
In this manner did the Apostle lay open the true causes of the unbelief of his countrymen. They rejected the Gospel, because it reprobated that meritorious righteousness, which they endeavoured to attain by performing the sacrifices and ceremonies of the law of Moses; and because it required them to seek salvation by believing on Jesus, as Lord and Christ, and offered salvation to all the Gentiles who believed. To conclude; the same prophets having expressly foretold, that the Jews, by the calling of the Gentiles, would be provoked to reject the Gospel, and for that sin should themselves be cast off, the Apostle represented these things to them, in the hope that such among them as were candid, when they observed the events to correspond with the predictions, would acquiesce in the appointment of God concerning the Gentiles; sensible, that it was proper to preach him to all the nations of the earth, in whom all nations were to be blessed.