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10. Israel's Unbelief

1Brethren, my heart's desire and my supplication to God is for them, that they may be saved. 2For I bear them witness that they have a zeal for God, but not according to knowledge. 3For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. 4For Christ is the end of the law unto righteousness to every one that believeth. 5For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby. 6But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:) 7or, Who shall descend into the abyss? (That is, to bring Christ up from the dead.) 8But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: 9because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: 10for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11For the scripture saith, Whosoever believeth on him shall not be put to shame. 12For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him: 13for, Whosoever shall call upon the name of the Lord shall be saved. 14How 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? 15and 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! 16But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? 17So belief cometh of hearing, and hearing by the word of Christ. 18But 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.

19But 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.

20And 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.

21But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.

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5. For Moses, etc. To render it evident how much at variance is the righteousness of faith and that of works, he now compares them; for by comparison the opposition between contrary things appears more clear. But he refers not now to the oracles of the Prophets, but to the testimony of Moses, and for this reason, — that the Jews might understand that the law was not given by Moses in order to detain them in a dependence on works, but, on the contrary, to lead them to Christ. He might have indeed referred to the Prophets as witnesses; but still this doubt must have remained, “How was it that the law prescribed another rule of righteousness?” He then removes this, and in the best manner, when by the teaching of the law itself he confirms the righteousness of faith.

But we ought to understand the reason why Paul harmonizes the law with faith, and yet sets the righteousness of one in opposition to that of the other: — The law has a twofold meaning; it sometimes includes the whole of what has been taught by Moses, and sometimes that part only which was peculiar to his ministration, which consisted of precepts, rewards, and punishments. But Moses had this common office — to teach the people the true rule of religion. Since it was so, it behooved him to preach repentance and faith; but faith is not taught, except by propounding promises of divine mercy, and those gratuitous: and thus it behooved him to be a preacher of the gospel; which office he faithfully performed, as it appears from many passages. In order to instruct the people in the doctrine of repentance, it was necessary for him to teach what manner of life was acceptable to God; and this he included in the precepts of the law. That he might also instill into the minds of the people the love of righteousness, and implant in them the hatred of iniquity, promises and threatening were added; which proposed rewards to the just, and denounced dreadful punishments on sinners. It was now the duty of the people to consider in how many ways they drew curses on themselves, and how far they were from deserving anything at God’s hands by their works, that being thus led to despair as to their own righteousness, they might flee to the haven of divine goodness, and so to Christ himself. This was the end or design of the Mosaic dispensation.

But as evangelic promises are only found scattered in the writings of Moses, and these also somewhat obscure, and as the precepts and rewards, allotted to the observers of the law, frequently occur, it rightly appertained to Moses as his own and peculiar office, to teach what is the real righteousness of works, and then to show what remuneration awaits the observance of it, and what punishment awaits those who come short of it. For this reason Moses is by John compared with Christ, when it is said,

“That the law was given by Moses, but that grace
and truth came by Christ.” (John 1:17.)

And whenever the word law is thus strictly taken, Moses is by implication opposed to Christ: and then we must consider what the law contains, as separate from the gospel. Hence what is said here of the righteousness of the law, must be applied, not to the whole office of Moses, but to that part which was in a manner peculiarly committed to him. I come now to the words.

For Moses describes, etc. Paul has γράφει writes; which is used for a verb which means to describe, by taking away a part of it [ἐπιγράφει.] The passage is taken from Leviticus 18:5, where the Lord promises eternal life to those who would keep his law; for in this sense, as you see, Paul has taken the passage, and not only of temporal life, as some think. Paul indeed thus reasons, — “Since no man can attain the righteousness prescribed in the law, except he fulfills strictly every part of it, and since of this perfection all men have always come far short, it is in vain for any one to strive in this way for salvation: Israel then were very foolish, who expected to attain the righteousness of the law, from which we are all excluded.” See how from the promise itself he proves, that it can avail us nothing, and for this reason, because the condition is impossible. What a futile device it is then to allege legal promises, in order to establish the righteousness of the law! For with these an unavoidable curse comes to us; so far is it, that salvation should thence proceed. The more detestable on this account is the stupidity of the Papists, who think it enough to prove merits by adducing bare promises. “It is not in vain,” they say, “that God has promised life to his servants.” But at the same time they see not that it has been promised, in order that a consciousness of their own transgressions may strike all with the fear of death, and that being thus constrained by their own deficiency, they may learn to flee to Christ.




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