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10 Brothers and sisters, my heart’s desire and prayer to God for them is that they may be saved. 2I can testify that they have a zeal for God, but it is not enlightened. 3For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they have not submitted to God’s righteousness. 4For Christ is the end of the law so that there may be righteousness for everyone who believes. Salvation Is for All5 Moses writes concerning the righteousness that comes from the law, that “the person who does these things will live by them.” 6But the righteousness that comes from faith says, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down) 7“or ”Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). 8But what does it say? “The word is near you, on your lips and in your heart” (that is, the word of faith that we proclaim); 9because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. 11The scripture says, “No one who believes in him will be put to shame.” 12For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. 13For, “Everyone who calls on the name of the Lord shall be saved.” 14 But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? 15And how are they to proclaim him unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!” 16But not all have obeyed the good news; for Isaiah says, “Lord, who has believed our message?” 17So faith comes from what is heard, and what is heard comes through the word of Christ. 18 But I ask, have they not heard? Indeed they have; for “Their voice has gone out to all the earth, and their words to the ends of the world.” 19 Again I ask, did Israel not understand? First Moses says, “I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.” 20 Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.” 21 But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.” New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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21. But of Israel, etc. A reason is subjoined why God passed over to the Gentiles; it was because he saw that his favor was become a mockery to the Jews. But that readers may more fully understand that the blindness of the people is pointed out in the second clause, Paul expressly reminds us that the elect people were charged with their own wickedness. Literally it is, “He says to Israel;” but Paul has imitated the Hebrew idiom; for ל, lamed, is often put for מן, men. And he says, that to Israel he stretched forth his hands, whom he continually by his word invited to himself, and ceased not to allure by every sort of kindness; for these are the two ways which he adopts to call men, as he thus proves his goodwill towards them. However, he chiefly complains of the contempt shown to his truth; which is the more abominable, as the more remarkable is the manner by which God manifests his paternal solicitude in inviting men by his word to himself. And very emphatical is the expression, that he stretches out his hands; for by seeking our salvation through the ministers of his word, he stretches forth to us his hands no otherwise than as a father who stretches forth his arms, ready to receive his son kindly into his bosom. And he says daily, that it might not seem strange to any one if he was wearied in showing kindness to them, inasmuch as he succeeded not by his assiduity. A similar representation we have in Jeremiah 7:13; and Jeremiah 11:7, where he says that he rose up early to warn them. Their unfaithfulness is also set forth by two most suitable words. I have thought it right to render the participle ἀπειθούντα, refractory, or rebellious, and yet the rendering of Erasmus and of the Old Translator, which I have placed in the margin, is not to be wholly disapproved. But since the Prophet accuses the people of perverseness, and then adds that they wandered through ways which were not good, I doubt not but that the Greek Translator meant to express the Hebrew word סורר, surer, by two words, calling them first disobedient or rebellious, and then gainsaying; for their contumacy showed itself in this, because the people, with untamable pride and bitterness, obstinately rejected the holy admonitions of the Prophets. 337337 The passage is taken from Isaiah 65:2. The Septuagint is followed, except that the order of the words in the first part of the sentence is changed, thought the Septuagint has preserved the order of the original. The version is according to the Hebrew, with the exception of the last word, which from its form, the last radical letter being doubled, can hardly be expressed in another language by a single term, and so the Septuagint has employed two. It means “revolting again and again,” or willfully revolting. The simple verb סר, signifies to turn aside, to revolt, to apostatize: and in a reduplicate form, as here, it means either a repeated or an obstinate revolt. Indeed the revolt or the apostasy of the Jews was both reiterated and perverse, as their history abundantly testifies. — Ed. |