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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 10:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Rom 10:1, Rom 10:2), where he gives them a good wish, and a good witness.
1.A good wish (Rom 10:1), 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 (Pe2 3:9), 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 (Rom 10:2): 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 66:5); nay, they killed them, and thought they did God good service, Joh 16:2.
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, Rom 10:3, 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 (Phi 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luk 18:10, Luk 18:11. Compare Rom 10:14.
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 (Rom 10:4): 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 Co2 3:7, and compare Gal 3:23, Gal 3:24. 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 (Rom 8:3), 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, Rom 10:5. 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 18:5), 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 3:12, 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, Rom 10:6, etc. 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 Deu 30:11-14, 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 35:8. 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 hadēs, 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, Luk 17:21. 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 59:21), and in thy heart, Jer 31:33. 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, Rom 10:9, Rom 10:10, 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 Mat 10:32, Mat 10:33. 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 (Rom 10:10), 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 (Rom 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Act 15:9. (b.) Concerning profession: It is with the mouth that confession is made - confession to God in prayer and praise (Rom 15:6), 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 (Exo 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Luk 21:15. It is part of the honour of Christ that every tongue shall confess, Phi 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mat 10:32. 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 (Rom 10:11) he quotes Isa 28:16, Whosoever believeth on him shall not be ashamed; ou kataischunthēsetai. 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, Mar 8:38. 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.
Historical interpretation
Nine Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Since Paul wants to liberate the Jews from the law, which is a veil over their faces, but does not want to appear to desire this out of any hatred for Judaism, he shows his love for them and says many good things about the law. But he teaches that the time for obeying the law has come to an end and by doing this bears witness that he is concerned for them, if only they will listen to him and not assume that he is their enemy.
He is now going again to rebuke them more vehemently than before. Wherefore he again does away with every suspicion of hatred, and makes a great effort beforehand to correct misapprehension. Do not then, he says, mind words or accusations, but observe that it is not in any hostile spirit that I say this. For it is not likely that the same person should desire their salvation, and not desire it only, but even pray for it, and yet should also hate them, and feel aversion to them. For here he calls his exceeding desire, and the prayer which he makes, "heart's desire." For it is not the being freed from punishment only, but that they may also be saved, that he makes so great a point of, and prays for. Nor is it from this only, but also from the sequel that he shows the goodwill that he hath towards them. For from what is open to him, as far as he can, he forces his way, and is contentious to find out some shadow at least of an excuse for them. And he hath not the power, being overcome by the nature of the facts.
Here Paul shows that he prays for his enemies not only with the tongue but also with the heart.
Here Paul begins to speak of his hope for the Jews, lest the Gentiles in their turn become condescending toward them. For just as the pride of the Jews had to be countered because they gloried in their works, so also with the Gentiles, lest they become proud at having been preferred over the Jews.
After showing how the Gentiles have been called to faith by the election of God's grace and also some of the Jews, i.e., a minority who did not stumble and fall [n. 735], the Apostle now discusses in more detail the fall of the Jews. In regard to this he does three things: first, he explains the cause of their fall, over which he laments; secondly, he shows that their fall is not universal, in chapter 11 [n. 859]; thirdly, that it is neither unprofitable nor irreparable [11:11; n. 878]. In regard to the first he does two things: first, he shows that their fall is lamentable, considering its cause; secondly, that it is not wholly inexcusable [v. 18; n. 845]. In regard to the first he does two things: first, he shows that he feels pity for the Jews; secondly, the cause of his pity [v. 2; n. 815]. 814. First, therefore, he says: I have said that the Jews have not attained the law of righteousness, because they stumbled over the stumbling-block. But I am not indignant against them; rather, I feel compassion. And, therefore, I say to you, brethren, whether you be converts from the Gentiles or from the Jews: "You are all brethren" (Mt 23:8), my heart's desire is for their salvation, namely, that they be saved, as I have been saved: "I wish that all were as I myself am" (1 Cor 7:7); " would to God that all who hear me this day might become such as I am" (Ac 26:29). In this he was conformed to God, "Who desires all men to be saved" (1 Tim 2:4). Not only his will but his prayer were directed to their salvation, but even the affection of his will, hence, he adds: and y prayer for them is that they may be saved: 407 "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam 12:23); "Pray for one another that you may be saved" (Jan 5:16). This makes it clear that we should pray for unbelievers that they may be saved, because faith is a gift from God: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph 2:8). 815. Then when he says, I bear them witness, he discloses the cause of his compassion, namely, because they sinned from ignorance, not from set malice. In regard to this he does three thing. First, he cites their ignorance; secondly, he shows the area of their ignorance [v. 3; 817]; thirdly, he proves the truth of those matters about which they were ignorant [v. 5; n. 820]. 816. First, therefore, he says: I desire and pray for their salvation and I grieve for them, because I bear them witness that they have a zeal for God, i.e., out of zeal for God they persecute Christ and His members: "The hour is coming when whoever kills you will think he is offering service to God" (Jn 16:2). He is a good witness to this, because he himself had once been in a similar state of mind: "As to zeal a persecutor of the Church" (Phil 3:6), but not according to knowledge, namely, because their zeal was not guided by correct knowledge as long as they were ignorant of the truth: "Therefore, my people go into exile for want of knowledge" (Is 5:13); "If anyone does not recognize this, he will not be recognized" (I Cor 14:38). 817. Then when he says, For, being ignorant, he shows wherein they were ignorant: 408 first, he makes his statement; secondly, he explains it [v. 4; n. 819]. 818. First, therefore, he says: I am right in saying that it was not according to knowledge; for being ignorant of the righteousness that comes from God, i.e., by which God justifies them through faith: "The righteousness of God through faith in Jesus Christ" (Rom 3:22), and seeking to establish their own righteousness, which consists in the works of the Law, which in their opinion awaited nothing from God but depended solely on the decision of the performer. Consequently, he describes their righteousness as human and not divine, as he says above (12:2): "If Abraham was justified by works, he has something to boast about" before men, "But not before God." For they did not submit to God's righteousness, i.e., they refused to be subject to Christ through faith in whom men are made just by God: "Only in God is my soul at rest" (Ps 63:1); "That the whole world may be subject to God" (Rom 3:19); "How long do you refuse to submit to me?" (Ex 10:3). 819. Then when he says, Christ is the end of the law, he explains what he had said, namely, that they are ignorant of God's righteousness and refuse to submit to Him, while they seek to establish their own righteousness based on the Law. In regard to this it should be noted that, even as the philosophers say, the intention of any lawgiver is to make men virtuous: much more, then, the Old Law given by God to men was directed toward making men virtuous. But the Law was unable to do this of itself, because "the law made nothing perfect" (Heb 7:19); rather, it ordained men to Christ Whom it promised and prefigured: 409 "The law was our custodian until Christ came, that we might justified by faith" (Gal 3:24). And that is what he says, namely, that the end of the law is Christ, to whom the whole Law is ordained: "I have seen the end of all perfection" (Ps 119:96); the end that through Christ men may attain the righteousness the Law intended: "For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh, he condemned sin in the flesh in order that the just requirement of the law might be fulfilled in us" (Rom 8:3-4). And this to everyone that has faith, because he justified his own by faith: "To all who believed in his name he gave power to become children of God" (Jn 1:12). 820. Then when he says, Moses writes, he proves the truth of those things about which the Jew were ignorant, namely, that God's righteousness is more perfect than that of the Law; and this he shows on the authority of Moses, the lawgiver of the Old Law. First therefore he shows by his words the condition of legal justice; Second, he shows the condition of the justice of faith [n. 823]. 821. First, therefore, he says: I have correctly distinguished human righteousness from God's righteousness, for Moses writes that the man who practices the righteousness which is based on the law shall live by it, where my text has: "Keep my laws and judgments, which if a man do, he shall live in them" and (Ez 20:13): "They cast away my judgments, which if a man do, he shall live in them," namely, because by observing the Law a man obtained the advantage of not being killed as a transgressor of the Law: "A man who has violated the law of Moses dies without mercy" (Heb 10:28); "Everyone who curses his father or his mother shall be put to death" (Lev 20:9), and so on for the other commandments. 410 822. We can also say that by observing the Law a man was regulated in the present life, for the Law promised temporal goods and commanded things "which were bodily regulations imposed until a time of reformation" (Heb 9:10). But all this seems contrary to what the Lord answered the person asking Him: "What good deed must I do to have eternal life?" (Mt 19:16); for He answered: "If you would enter life, keep the commandments" (Mt 19:17). Hence, a Gloss on Romans (5:20): "Law came in," says that righteousness based on the Law conferred not only temporal benefits but also eternal life. But Christ's words must be understood according to the spiritual sense of the Law, a sense which refers to faith in Him. But Paul's words refer to the inward sense of the Law according to which the Law makes no mention of eternal life. 823. Then when he says, But the righteousness based on faith, he quotes Moses on righteousness based on faith. First, Moses shows the certitude of faith which ought to be in man's heart; secondly, the effect of faith [v. 8; n. 826]. 824. First, therefore, he says: Moses speaks not only of the righteousness based on the Law, but also of that based on faith. But the righteousness based on faith says, i.e., speaks thus in a man's heart: "Who ascends into heaven and descends?" (Pr 30:4). Who will ascend into heaven? For to hold that this is impossible is to bring Christ down from heaven, i.e., to assert that Christ is not in heaven, which is against what it says in Jn (3:13): "No one has ascended into heaven but the Son of man who descended from heaven. 411 Or again do not say, "Who will descend into the abyss? i.e., into hell, as though considering this impossible; for to deny this is to bring Christ up from the dead, i.e., to deny that Christ died. For after dying He descended into the abyss: "I will penetrate to all the lower parts of the earth" (Sir 24:41). 825. This explanation prevents any doubt about two articles of Christian faith, namely Christ's ascension and his death and descent into hell, the first of which pertains to his supreme exaltation and the second to his lowest humiliations. But it can be explained in another way as giving us certainty about tow other articles: first, the incarnation, in which He descended from heaven to earth. Then the sense is: Do not say in your heart: "Who will ascend into heaven to bring Christ down?" As if to say: This was not necessary, because He came down of His own power. Secondly, of the resurrection, when he continues: Or do not say: "Who will descend into the abyss to bring Christ up from the dead?" as if to say: He descended there, so that he might call Christ thence, as is said in the person of the fool in Wis 2(:1), "No man has been known to return from hell." This explanation accords with the words of Moses in Dt (30:11): "This commandment that I command you this day is not above you, nor far off from you. Nor is it in heaven, that you should say: 'Which of us can go up to heaven to bring it to us?'" Nor is it unseemly, if the Apostle attributes to Christ what Moses said of the commandments of the Law; because Christ is the Word of God in which are all God's commandments. Therefore, one must interpret what he is saying, namely, Who will ascend into heaven to bring Christ down? as if he were saying: "Who can ascend into heaven to bring God's word to us?" and the same must be said in the other which follows. 412 826. Then when he says, But what does the Scripture say, he shows the fruit of faith on the same authority: first, he quotes the authority; secondly, he explains [v. 8b; n. 829]; thirdly, he proves that the explanation is fitting [v. 9; n. 830]. 827. First, therefore he says: But what does the Scripture say? It says this: The word is near you, on your lips and in your heart. For this is what follows after the aforementioned words in Deuteronomy (30:14): The word is very near you, in your mouth and in your heart. As if to say: do not suppose that you are lacking the word of justifying faith, just because Christ is in heaven according to His divine nature and descended into hell after the death of His human nature. For in descending from heaven and rising from the dead, He impressed the word of faith on your lips and in your heart. 828. Hence the statement that the word is near you can be referred to the fact that we have obtained God's word through Christ's birth and resurrection: "It was declared at first by the Lord" (Heb 2:3); "Behold, I have given my words in your mouth" (Jer 1:9). Or, according to the Gloss, the word near should be understood with reference to usefulness, as we say something is "near" us when it is expedient or useful to us. For our heart is cleansed by the word of God: "Now you are clean because of the word which I have spoken to you" (John 15:3). Or it can be referred to the fact that the words of faith, even though they are above reason: "I have given my words in your mouth" (Jer 1:9). "Many things are shown to thee 413 above the understanding of men" (Sir 3:25) but they are not contrary to reason, because truth cannot be contrary to truth. "Thy decrees are very sure" (Ps. 93:5). 829. Then when he says, This is the word, he explains the above words. First, he shows what that word is about which Moses speaks, saying, This is the word of faith which we preach. "Preach the word" (2 Tim 4:2); "He that has my word, let him speak my word with truth" (Jer 23:28). Secondly, he explains how this word is on the lips by confession and in the heart by faith. And this is what he says" confess with your lips that Jesus Christ is Lord, i.e., recognize Him as Lord by submitting your will to Him; and believe in your heart with complete faith which works through love, that God raised him from the dead, because, as it says in 2 Cor (13:4): "He rose by the power of God," which is common to Him and to the Father, you will be saved: "Israel is saved in the Lord with an eternal salvation" (Is 45:17). When he says, Jesus is Lord, he is referring to the mystery of the incarnation; when he says, Christ, the reference is to the resurrection.
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Summary
Romans 10:1 encapsulates the Apostle Paul's profound personal burden and fervent intercessory prayer for the salvation of his Jewish kinsmen, the nation of Israel. This verse serves as a crucial emotional and theological pivot, transitioning from Paul's intricate discussion in the preceding chapter regarding God's sovereign election and Israel's historical unbelief, to the practical and accessible path of righteousness through faith in Christ, offered universally to both Jew and Gentile. It underscores Paul's unwavering love and hope for his people, despite their present spiritual blindness.
Context
Literary Context
Romans 10:1 stands as a deeply personal and compassionate interjection following the challenging theological arguments of Romans 9. In chapter 9, Paul grapples with the perplexing reality of God's sovereign choice and Israel's widespread rejection of Jesus as Messiah, leading some to question God's faithfulness to His covenant promises. This verse demonstrates that despite the theological complexities and the painful reality of Israel's unbelief, Paul's heart is not hardened but filled with an earnest desire and active prayer for their salvation. It sets the stage for Paul to elaborate on the nature of righteousness by faith in contrast to righteousness by law, culminating in the declaration that Christ is the end of the law for righteousness to everyone who believes, Jew and Gentile alike.
Historical & Cultural Context
Paul, a Jew himself, formerly a zealous Pharisee, understood intimately the cultural and religious landscape of first-century Judaism. For centuries, Jewish identity was inextricably linked to the Mosaic Law, the covenant, and the expectation of a Messiah who would deliver Israel politically and spiritually. Righteousness was largely understood as adherence to the Law and the traditions of the elders. The concept of salvation through faith in a crucified Messiah was a profound stumbling block (1 Corinthians 1:23). Paul's prayer reflects the tension between Israel's historical pursuit of righteousness through works of the Law and the new covenant reality of righteousness by faith in Christ. His concern was not merely theological but deeply personal, as he was praying for his own people, many of whom viewed him as a traitor to their heritage.
Key Themes
This verse introduces and reinforces several pivotal themes within Romans and Paul's broader theology. Firstly, it highlights Paul's Fervent Intercession, showcasing his profound love and pastoral burden for his kinsmen, even in their unbelief. This models a compassionate heart for the lost. Secondly, it emphasizes the Priority of Salvation, underscoring that spiritual deliverance from sin and death through Christ is the ultimate and most critical need for all humanity, including Israel. Paul's prayer aligns with God's own desire that all might be saved. Lastly, it subtly foreshadows the theme of God's Enduring Faithfulness to Israel, despite their current hardening. Although Romans 9 addresses Israel's rejection, Paul's prayer here, and his subsequent arguments in Romans 11, affirm that God has not abandoned His people, and a future salvation for a remnant, and ultimately for all Israel, is still part of His divine plan, as seen in Romans 11:25-26.
Exposition and Analysis
Key Word Analysis
From a presumed compound of εὖ (eu, "well") and the base of δοκέω (dokeō, "to think, to seem"), this word signifies satisfaction, delight, good pleasure, or a fervent wish/purpose. It is not merely a fleeting wish but a deep, settled, and earnest yearning, indicating Paul's profound and deliberate longing for Israel's salvation.
Derived from δέομαι (deomai, "to beg, to ask"), this term refers to a specific petition or supplication. Coupled with "heart's desire," it emphasizes that Paul's internal longing was actively expressed in concrete, earnest appeals to God, reflecting a spiritual burden that moved him to intercede.
This feminine noun, derived from σωτήρ (sōtēr, "savior"), denotes rescue, safety, deliverance, or salvation, both physically and, preeminently in the New Testament, spiritually. In this context, it refers to spiritual salvation from sin, judgment, and eternal death through faith in Jesus Christ, leading to eternal life and reconciliation with God.
Verse Breakdown
"Brethren, my heart's desire and prayer to God for Israel is"
Paul begins with an affectionate address, "Brethren," establishing a tone of warmth and empathy. This immediately signals a shift from the more abstract theological discourse of Romans 9 to a deeply personal and pastoral expression. The phrase "my heart's desire and prayer to God" reveals the depth of Paul's emotional and spiritual burden. His "desire" (eudokía) is not a casual wish but a profound, settled longing, originating from his innermost being ("heart," kardía). This internal yearning is then externalized and actualized in "prayer" (déēsis), indicating a specific, earnest petition directed "to God." The object of this intense spiritual activity is "Israel," Paul's kinsmen according to the flesh, highlighting his enduring love and concern for his own people despite their rejection of the Messiah.
"that they might be saved"
This clause states the explicit purpose and ultimate goal of Paul's fervent desire and prayer. The phrase "that they might be saved" (sōtēría) refers to their spiritual deliverance from divine wrath and the power of sin through faith in Jesus Christ. It implies a transition from their current state of unbelief and pursuit of righteousness through the Law to a state of grace and true righteousness found in Christ. This is the ultimate hope Paul holds for Israel, demonstrating that God's redemptive plan, though seemingly resisted by Israel, is still actively pursued through the prayers of His faithful servants.
Literary Devices
Paul employs several literary devices in this concise yet powerful verse. The most prominent is Pathos, as Paul directly appeals to the reader's emotions by revealing his own deep, personal anguish and love for Israel. The phrase "my heart's desire and prayer" is a raw expression of his inner turmoil and compassion, inviting the reader to share in his burden. This emotional transparency serves to soften the potentially harsh implications of Romans 9 and underscore that God's dealings with Israel, though sovereign, are not devoid of love or hope. Furthermore, the verse functions as a Transition, bridging the complex theological arguments of Romans 9 with the practical exposition of salvation by faith in Romans 10. It acts as a compassionate preface, setting a tone of earnest appeal rather than detached theological debate. Finally, the very act of Intercession is presented as a central theme and a model for the believer, emphasizing the power and necessity of prayer for the lost.
Theological and Thematic Connections
Romans 10:1 profoundly illustrates the heart of God for humanity and the role of intercessory prayer in His redemptive plan. Paul's fervent desire for Israel's salvation mirrors God's own benevolent will that none should perish but all should come to repentance and be saved. Despite Israel's historical and ongoing resistance to the gospel, this verse affirms that God's covenant promises and His love for His chosen people remain steadfast. It underscores the truth that salvation is not merely a theological concept but a deeply personal and urgent need for every individual, attainable only through faith in Jesus Christ. This verse also highlights the continuity of God's redemptive purpose, demonstrating that even when a people group seems to have strayed, God's desire for their restoration persists, often mediated through the prayers of His saints.
Reflection and Application
Paul's heartfelt cry for Israel's salvation in Romans 10:1 serves as a powerful model for believers today. It challenges us to cultivate a deep, compassionate burden for the spiritual lostness of those around us, especially our own family, friends, and community, regardless of their current receptiveness to the gospel. Paul's example teaches us that genuine love for others manifests not just in words but in persistent, earnest prayer to God for their salvation. This verse reminds us that while God is sovereign, He has ordained prayer as a vital means through which His will is accomplished on earth. It calls us to examine our own hearts: do we share Paul's fervent desire for the lost? Are we actively interceding for those who do not yet know Christ, believing that God hears and answers prayers for salvation? This verse encourages us to move beyond mere intellectual understanding of the gospel to a passionate, prayerful pursuit of others' eternal well-being, trusting in God's power to save.
Questions for Reflection
FAQ
Why is Paul praying for Israel's salvation if God is sovereign and has already chosen His elect?
Paul's prayer in Romans 10:1 does not contradict God's sovereignty but rather operates within it. Throughout Romans 9-11, Paul grapples with the tension between God's sovereign election and human responsibility. While God has a chosen remnant and a specific plan for Israel, He also desires that all people come to repentance and be saved (1 Timothy 2:4). Paul's prayer reflects God's revealed will and demonstrates that human intercession is a vital means through which God accomplishes His purposes. It shows that election does not negate the need for evangelism or prayer; instead, it provides the ultimate hope and assurance that God will indeed save those He has chosen, and that He uses the prayers and efforts of His people to bring about His redemptive plan. Paul's prayer for Israel's salvation is an expression of his faith in God's ability and desire to save, even those who currently resist.
Does this verse imply that Israel, as a nation, still needs to be "saved" in the same way Gentiles do?
Yes, absolutely. Paul's prayer is for the spiritual salvation of Israel, meaning their deliverance from sin and reconciliation with God through faith in Jesus Christ, just as it is for any individual or people group. While Israel holds a unique historical and covenantal position, salvation from sin and eternal life are offered only through faith in Jesus, the Messiah (Acts 4:12). Paul makes it clear in Romans 3:22 that "there is no distinction: for all have sinned and fall short of the glory of God." Therefore, Israel, despite its rich heritage and divine election, still requires the same saving grace available to all humanity through Christ. Paul's prayer anticipates the future turning of a significant portion of Israel to Christ, as discussed in Romans 11.
Christ-Centered Fulfillment
Romans 10:1, with Paul's fervent prayer for Israel's salvation, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Jesus Himself is the embodiment of God's heart's desire for the salvation of all humanity, including Israel. He is the "Lamb of God who takes away the sin of the world" (John 1:29), the one through whom God demonstrates His love for us, in that "while we were still sinners, Christ died for us" (Romans 5:8). Paul's prayer is for Israel to embrace this Christ, who is the "end of the law for righteousness to everyone who believes" (Romans 10:4). The salvation Paul prays for is not merely a restoration of national prominence, but a spiritual transformation and reconciliation with God made possible only through faith in the resurrected Messiah. Jesus's own tears over Jerusalem (Luke 19:41-44) echo Paul's burden, revealing the divine compassion for a people who largely rejected their Savior. Thus, Paul's prayer aligns perfectly with the very mission of Christ, who came "to seek and to save the lost" (Luke 19:10), offering salvation to "everyone who believes, to the Jew first and also to the Greek" (Romans 1:16). The fulfillment of Paul's desire is realized when individuals, whether Jew or Gentile, confess Jesus as Lord and believe in their hearts that God raised Him from the dead, for "everyone who calls on the name of the Lord will be saved" (Romans 10:9-13).