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英文原文
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, Ro 10:1-11. 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, Ro 12-21.
1-11
Paul's Discourse of Righteousness; The Method of Salvation (58 AD)
保羅論公義；得救之法（主後五十八年）
¹ 弟兄們，我心裏所願的，向神所求的，是要以色列人得救。
² 我可以證明，他們向神有熱心，但不是按著真知識；
³ 因為不知道神的義，想要立自己的義，就不服神的義了。
⁴ 律法的總結就是基督，使凡信他的都得著義。
⁵ 摩西寫著說：「人若行那出於律法的義，就必因此活著。」
⁶ 惟有出於信心的義如此說：「你不要心裏說：誰要升到天上去呢？（就是要領下基督來；）
⁷ 誰要下到陰間去呢？（就是要領基督從死裏上來。）」
⁸ 他到底怎麼說呢？他說：這道離你不遠，正在你口裏，在你心裏。——就是我們所傳信主的道。
⁹ 你若口裏認耶穌為主，心裏信神叫他從死裏復活，就必得救。
¹⁰ 因為，人心裏相信，就可以稱義；口裏承認，就可以得救。
¹¹ 經上說：「凡信他的人必不至於羞愧。」
使徒在這一段的目的是要表明律法之義與信心之義之間的巨大差別，以及信心之義遠超律法之義的極大優越性；好以此勸導猶太人信基督，加重那些拒絕者之愚昧和罪惡，並證明神棄絕這些拒絕者是公義的。
I. 保羅在此宣稱他對猶太人的善意及其理由（Ro 10:1,2），他給他們一個好的祝願和一個好的見證。
1. 一個好的祝願（Ro 10:1），即願他們得救——從那將臨到他們的今世毀滅和災禍中得救——從那懸在他們頭上的將來之忿怒、永遠的忿怒中得救。這祝願中隱含的意思是他們能被勸服和歸正；他不能憑信祈求他們在不信中得救。雖然保羅傳道反對他們，卻為他們禱告。如此他是有憐憫的，正如神是不願有一人沉淪（2Pe 3:9），不喜悅罪人之死。我們的本分是真誠而懇切地渴望我們同胞的得救。他說這是他心裏所願的和向神所求的，這暗示，（1.）他渴望的強烈和真誠。這是他心裏所願的；不是形式上的客套——許多人的好祝願不過是口頭的——而是真實的渴望。在這成為他的禱告之前，這已是他的心願。禱告的靈魂是心中的渴望。冷淡的渴望不過是求拒絕；我們必須在每一次禱告中傾出我們的心。（2.）將這渴望獻給神。這不僅是他心裏所願，更是他的祈求。心中可能有渴望，卻沒有禱告，除非那些渴望被獻給神。心願和意願，若不過如此，並不就是禱告。
2. 一個好的見證，作為他好祝願的理由（Ro 10:2）：*我可以證明他們向神有熱心。*不信的猶太人是保羅世上最苦毒的仇敵，然而保羅仍照真理所容許的給他們最好的品格。我們當盡量說我們最壞仇敵的好話；這是祝福那咒詛我們的人。仁愛教導我們對人有最好的看法，對言語和行為作最好的解釋——只要它們容許。我們當留意連壞人中可稱道之處。*他們向神有熱心。*他們對福音的反對是出於對律法的尊敬——他們知道律法是從神來的。確有一種瞎眼誤導的熱心：猶太人的熱心就是如此，他們恨基督的百姓和僕人，將他們趕出去時，說：願耶和華得榮耀（Isa 66:5）；不僅如此，他們殺害他們，還以為是事奉神，Joh 16:2。
II. 他在此指出不信的猶太人所犯的那致命的錯誤——那毀滅他們的錯誤。他們的熱心*不是按著真知識。*神確將他們如此熱心擁護的律法賜給了他們；但他們本可以知道，藉著所應許之彌賽亞的來到，這律法已被終止。他引進了新的宗教和敬拜方式，前者必須讓位。他證明自己是神的兒子，提供了他作彌賽亞所能有的最有說服力的證據；然而他們不認識他，也不承認他，反而閉眼不看那清晰的亮光，以致他們對律法的熱心是瞎眼的。這一點他進一步指出，Ro 10:3，其中我們可以觀察到，
1. 他們不信的性質。他們不服神的義，即他們不順服福音的條件，不接受福音中所提供的因信基督而稱義。不信就是不服神的義，抗拒福音那免罪的宣告。不服。在真信心中，需要極多的降服；因此基督所教的第一課就是捨己。驕傲的心要甘心靠恩典白白的恩惠，這是極大的降卑；我們不情願以貧民（sub forma pauperis）的身分去求。
2. 他們不信的原因，這有兩個：——（1.）對神的義無知。他們不明白、不相信、也不思想神在恨惡罪、刑罰罪、要求滿足上那嚴格的公義，不思想我們何等需要一個義好在神面前站立；他們若曾思想，就絕不會抗拒福音的提供，也不會期望以自己的行為稱義，彷彿他們能滿足神的公義。或指對神的稱義之法無知——他如今藉著耶穌基督所設立並啟示的方法。他們不認識它，因為他們不肯；他們閉眼不看它的啟示，寧愛黑暗。（2.）對自己之義的驕傲自恃：想要立自己的義——一種自己設計、自己靠行為的功勞和自己遵行禮儀律而賺得的義。他們以為不需要靠基督的功勞，因此依靠自己的行為，以為足以組成一個在神面前站立的義。他們不能像保羅那樣否認對此的依賴（Php 3:9），*不是有自己因律法而得的義。*見法利賽人這種驕傲的一個例子，Lu 18:10,11。比較 Ro 10:14。
III. 他在此指出那錯誤的愚妄——如今基督既已來到，且已帶來了永遠的義，他們還尋求靠律法的行為稱義，這是何等不合理的事；考慮到，
1. 律法對福音的從屬（Ro 10:4）：律法的總結就是基督。律法的設計是要引人到基督面前。道德律不過是為了查出傷口，禮儀律不過是為了預表救治；但基督是兩者的總結。見 2Co 3:7, Ga 3:23,24。律法的用處是將人指向基督以求稱義。（1.）基督是禮儀律的總結；他是它的終結，因為他是它的完全。當實體來到，影兒就消失了。舊約所定的祭、供物和潔淨之禮，都是預表基督、指向基督；它們不能除罪，就顯明瞭需要一個祭物——一次獻上就能除罪的祭物。（2.）基督是道德律的總結，因為他作了律法所不能作的事（Ro 8:3），並保證了律法的偉大目的。律法的目的是要使人完全順服，從而得稱義。這如今因罪的權勢和本性的敗壞已成為不可能；但基督是律法的總結。律法沒有被廢除，律法制定者的旨意也沒有受挫，而是因基督為我們違背律法之死作了完全的滿足，目的已達，我們被置於另一條稱義的路上。基督如此是律法的總結以致稱義——但只是使凡信他的如此。我們一相信——即謙卑地同意福音的條件——就有了分於基督的滿足，如此便藉著耶穌裏的救贖得以稱義。
2. 福音超越律法的卓越。他藉著指出這兩者不同的構造來證明這一點。
(1.) 律法之義是甚麼？他在 Ro 10:5 中說明。其要旨是：*行這事的，就必因此活著。*雖然它引導我們到基督裏一個更好更有效的義，但就其本身而論——作為與基督和福音無關的律法而考慮（不信的猶太人就是如此接受和持守它的）——它不承認任何足以使人稱義的義，除了完全順服的義。為此他引用了那段經文（Le 18:5）：*所以，你們要守我的律例典章；人若遵行，就必因此活著。*他在 Ga 3:12 也引用了同樣的話：*行這些事的，就必因此活著。*活著，即得福樂，不僅在迦南地，更在天上——迦南是它的預表和影像。所假設的行必須是完全無罪的，沒有絲毫的違背或干犯。在西奈山所賜的律法，雖不是純粹的行為之約（因為在那制度下誰能得救呢？），卻為了更有效地驅使人到基督面前、使人歡迎恩典之約，而非常大量地摻入了行為之約的嚴厲和恐怖。如今，猶太人如此緊持這條本身如此艱難、又因本性敗壞如今已成為不可能的稱義和得救之路，而同時已有一條又新又活的路開了，這豈不是極端的愚妄嗎？
(2.) 那出於信心的義是甚麼，Ro 10:6 等節。他用摩西在申命記——就是「第二律法」（申命記意即如此）——中的話來描述它，申命記中對基督和福音的啟示比律法初次頒賜時清楚得多：他引用 De 30:11-14，並指出，
[1.] 它一點也不艱難困難。稱義和得救之道沒有甚麼深淵或結扣可以使我們灰心，沒有不能克服的困難；而是如所預言的，那是一條大道，Isa 35:8。我們不必去攀登——它不在天上；我們也不必去深潛——它不在深淵裏。第一，我們不必上到天上去查考那裏的記錄，或探究神謀略的隱秘。基督確在天上，但我們不必為此上去，也不必差專使到他面前，仍可稱義得救。第二，我們不必下到深淵去把基督從墳墓裏、從死人的狀態中領出來：下到深淵，要領基督從死裏上來。這清楚地表明，基督降下深淵或降下陰間，不過是指他進入死人的狀態，是暗指約拿而言。基督確曾在墳墓裏，他也確如今在天上；但我們不必用幻想的困難來困擾和迷惑自己，也不可為自己製造這些粗俗屬肉體的觀念，以為救恩之法是不能實行的，啟示的設計不過是要愚弄我們。不，救恩沒有被置於離我們如此遙遠的地方。
[2.] 它是非常清楚容易的：這道離你不遠。當我們說仰望基督、接受基督、以基督為糧時，我們所指的不是在天上的基督，也不是在深淵裏的基督，而是在應許中的基督，在道中彰顯並提供給我們的基督。基督離你不遠，因為道離你不遠：的確離你不遠：它正在你口裏，在你心裏；理解、相信並承認它毫無困難。你所當作的工在你裏面：神的國就在你們心裏，Lu 17:21。你當從那裏取你的證據，而非從天上的記錄中。它——即應許它要在你口裏（Isa 59:21），在你心裏（Jer 31:33）。為我們所作的一切都已作成到手。基督已從天降下，我們不必去取。他已從深淵上來，我們不必為如何使他上來而困惑。如今再沒有甚麼要作的，除了我們裏面的工作；這當是我們所關注的——留意我們的心和口。律法之下的人要自己作一切——如此行，就必活著；但福音表明大部分工作已經作成，所剩下的因義被削減，救恩以極其簡明容易的條款提供，被帶到我們門前，可說是在那離我們不遠的道中。它在我們口裏——我們每日誦讀它；它在我們心裏——我們每日思想它，或當如此。即信主的道；福音和它的應許，被稱為信的道，因為它是信心所環繞的對象——我們所信的道；因為它是信心的誡命，命令它，並使之成為稱義的重大條件；也因為它是信心得以運行和傳達的尋常途徑。如今這信的道是甚麼？我們有其要旨，Ro 10:9,10，即福音的綱要，足夠簡明容易。當注意，
第一，向我們所應許的：*你必得救。*福音所展示和提供的是救恩——從罪咎和忿怒中得救，靈魂的救恩，永遠的救恩——基督是這救恩的創始者，能拯救到底。
第二，在甚麼條件下。
a. 得救的條件有兩件事：——（a.）口裏認耶穌為主——公開宣認與他的關係並對他的倚靠，以他為我們的君王和救主，在這世界的一切引誘和恐嚇面前承認基督教，在任何境遇中都站在他一邊。我們的主耶穌極看重在人面前認他；見 Mt 10:32,33。這是許多恩典的產物，證明極多的捨己、對基督的愛、對世界的輕看、以及極大的勇氣和決心。這在初代尤其是一件極大的事，因為當時宣認基督或基督教會危及財產、尊榮、地位、自由、生命以及今世一切珍貴之物。（b.）*心裏信神叫他從死裏復活。*口中信仰的宣認，若心中沒有它的能力，不過是嘲弄；它的根基必須在於對福音關乎基督之啟示的真誠同意——特別關乎他的復活，這是基督教信仰的基本條款，因為藉此他以大能顯明是神的兒子，並充分證明神悅納了他的滿足。
b. 這一點進一步加以說明（Ro 10:10），次序顛倒過來，因為在口中有可接受的認信之前，必須先心中有信。（a.）關於信心：是人心裏相信，這比理智的同意含義更多，包含了意志的同意——一種內在的、懇切的、真誠的、強烈的同意。若不是用心信，就不算為信。這是以至於義。有稱義的義和成聖的義。信心對二者都有分；它是我們稱義的條件（Ro 5:1），也是我們成聖的根源和泉源；成聖在其中開始，也藉著它進行，Ac 15:9。（b.）關於宣認：是口裏承認——在禱告和讚美中向神承認（Ro 15:6），在別人面前承認神的道路——特別是當我們在受逼迫之日被召如此行時。口當用來榮耀神，這是合宜的，因為人造了人的口（Ex 4:11），且在這樣的時候應許賜給他忠信的百姓口才和智慧，Lu 21:15。萬膝當跪拜，萬口當承認，這是基督尊榮的一部分，Php 2:11。這被說是以至於救恩，因為它是那應許之條件的履行，Mt 10:32。因信稱義奠定了我們得救權利的根基；但藉著承認，我們在這根基上建造，至終完全得著我們所當得的分。所以我們在此有救恩條件的簡明綱要，而這些條件非常合理；簡言之，就是我們必須將我們的靈魂和身體獻給神——以心信而獻靈魂，以口認而獻身體。如此行，就必活著。為此（Ro 10:11）他引用 Isa 28:16：凡信他的人必不至於羞愧——ou kataischynthesetai。即，[a.] 他不以他所信靠的基督為恥；那心裏信的人不以口裏認為恥。是犯罪的羞恥使人否認基督，Mk 8:38。那信的「必不急忙」（先知如此說）——不急於逃離他在盡責路上所遇的苦難，不以被輕視的宗教為恥。[b.] 他不以在基督裏的盼望為恥；他不會在目的上失望。我們的本分是我們不當、我們的特權是我們必不以信基督為恥。他將永遠不會後悔將如此的信靠寄託在主耶穌身上。
英文原文
Paul's Discourse of Righteousness; The Method of Salvation (58 AD)
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 (Ro 10:1,2), where he gives them a good wish, and a good witness.
1. A good wish (Ro 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 (2Pe 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 (Ro 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, Ro 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 (Php 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Lu 18:10,11. Compare Ro 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 (Ro 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 2Co 3:7, Ga 3:23,24. 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 (Ro 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, Ro 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 (Le 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, Ga 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, Ro 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 De 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 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, Lu 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, Ro 10:9,10, 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 Mt 10:32,33. 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 (Ro 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 (Ro 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Ac 15:9. (b.) Concerning profession: It is with the mouth that confession is made—confession to God in prayer and praise (Ro 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 (Ex 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Lu 21:15. It is part of the honour of Christ that every tongue shall confess, Php 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mt 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 (Ro 10:11) he quotes Isa 28:16, 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, Mk 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.
12-21
Importance of Preaching the Gospel; Perverseness of Israel (58 AD)
傳福音的重要性；以色列的悖逆（主後五十八年）
¹² 猶太人和希臘人並沒有分別，因為眾人同有一位主；他也厚待一切求告他的人。
¹³ 因為「凡求告主名的，就必得救。」
¹⁴ 然而，人未曾信他，怎能求他呢？未曾聽見他，怎能信他呢？沒有傳道的，怎能聽見呢？
¹⁵ 若沒有奉差遣，怎能傳道呢？如經上所記：「報福音、傳喜信的人，他們的腳蹤何等佳美！」
¹⁶ 只是人沒有都聽從福音，因為以賽亞說：「主啊，我們所傳的有誰信呢？」
¹⁷ 可見信道是從聽道來的，聽道是從基督的話來的。
¹⁸ 但我說，人沒有聽見嗎？誠然聽見了。他們的聲音傳遍天下；他們的言語傳到地極。
¹⁹ 我再說，以色列人不知道嗎？先有摩西說：我要用那不成子民的惹動你們的憤恨；我要用那無知的民觸動你們的怒氣。
²⁰ 又有以賽亞放膽說：沒有尋找我的，我叫他們遇見；沒有訪問我的，我向他們顯現。
²¹ 至於以色列人，他說：「我整天伸手招呼那悖逆頂嘴的百姓。」
頭幾句話表達了使徒在這些經文中的目的——猶太人和外邦人之間沒有分別，他們在蒙神悅納的事上站在同一水平上。在耶穌基督裏並不分希臘人、猶太人，Col 3:11。神不因任何人是猶太人而拯救或拒絕他，也不因任何人是希臘人而如此，而是在福音條件下平等地悅納雙方：*沒有分別。*為證明這一點，他提出兩個論證：
I. 神對一切人都是一樣的：*眾人同有一位主；他也厚待一切人。*不是猶太人有一位更恩慈的神，外邦人有一位不那麼恩慈的神；而是他對一切人都是一樣的，是一切人類共同的天父。當他宣告自己的名——耶和華，耶和華神，是有憐憫有恩典的——他由此表明的不僅是他對猶太人的所是，更是他對一切尋求他的受造之物現在和將來的所是：不僅是良善的，更是豐富的——以良善為豐盛：他有足夠的供應他們全體，並且他自由而樂意地賜給他們；他既能也願：不僅豐富，更是向我們豐富，在分賜他的恩惠上慷慨而豐厚——*厚待一切求告他的人。*我們必須有所行動，才能收割這豐盛；而這行動小得不能再小了——我們必須求告他。他為此要人尋求他（結 36:37），而不值得求的當然不值得得。我們無事可作，只需按需要以禱告汲取。
II. 應許對一切人都是一樣的（Ro 10:13）：凡求告——一個如同另一個，無一例外。他認為這應許對猶太人和外邦人之間如此不分軒輊的廣泛延伸，不當令人驚奇，因為先知已預言了，珥 2:32。求告主名在此代表一切實踐的宗教。基督徒的生活除了禱告的生活還是甚麼？它暗示我們對他的倚靠感、對他的全然奉獻、以及對一切從他而來的相信期望。如此求告他的人必得救。這不過是求就得；我們還想要甚麼？為進一步說明這一點，他觀察到，
1. 將福音傳給外邦人是何等必要，Ro 10:14,15。這正是猶太人對保羅如此惱怒的事——他是外邦人的使徒，向他們傳福音。如今他指出，為將他們帶入上述應許的範圍內——他們不當嫉妒任何同類受造之物在此中的利益——這是何等必要。(1.) *人未曾信他，怎能求他呢。*除非他們信他是神，否則不會藉禱告求告他；那有何目的呢？信心的恩典對禱告的本分是絕對必要的；沒有它，我們不能正確地禱告，也不能禱告蒙悅納。那來到神面前藉禱告的人必須信，Heb 11:6。他們信真神之前，是在求告偶像——巴力啊，聽我們。(2.) *未曾聽見他，怎能信他呢。*神的啟示必須以某種方式使我們知曉，我們才能接受並同意；這不是我們生來就有的。聽道之中包含了讀經——兩者是同等的，許多人藉讀經而信（Joh 20:31）：記這些事是要叫你們信。但只提聽道，作為更普通和自然的領受信息的途徑。(3.) 沒有傳道的，怎能聽見呢；怎麼能呢？必須有人告訴他們當信甚麼。傳道者和聽道者是相互關聯的；當他們彼此因對方喜樂時，那是蒙福的——聽道者因傳道者的技巧和忠心，傳道者因聽道者的樂意和順從。(4.) 若沒有奉差遣，怎能傳道呢——除非他們既受差派又在某種程度上合格於傳道之工。人若沒有從差遣他的君王那裏領受憑證和訓令，怎能作大使呢？這證明正規的傳道職分必有正規的差派和按立。差遣傳道人是神的特權；他是莊稼的主，所以我們當求他打發工人，Mt 9:38。唯獨他能使人合格、並使人傾向於傳道之工。但那資格的勝任和那傾向的真誠，不可留給各人自行判斷：事情的本性絕不容許如此；為在教會中維持正當秩序，這必須交由並順服於為數適當的、本身在那職分中、並在其中證明有智慧和經驗之人的判斷——他們如一切別的職業一般，被推定為最有能力的判斷者，並有權按立他們所發現如此合格並傾向於這傳道之工的人，藉此維持傳承的延續，使基督的名永存、他的寶座如天之日。如此被按立的人，不僅可以、更必須傳道——作為奉差遣的人。
2. 福音對那些已蒙傳講的人當何等受歡迎，因為它指明了救恩之路，Ro 10:15。為此他引用賽 52:7。類似的經文我們有鴻 1:15，它若指以色列從巴比倫得解救的好消息作為預表，卻更遠地指向福音——我們藉耶穌基督得救的好消息。當留意，(1.) 福音是甚麼：它是平安的福音；是神與人和好的道。在地上平安，Lu 2:14。或，平安一般地代表一切善；如此在此解釋：它是好信息的佳音。福音的事誠然是最好的事；關乎這些的消息是最喜樂的消息，是從天上臨到地上最好的新聞。(2.) 傳道人的工作是甚麼：傳這福音，報這好信息；傳平安的福音（原文如此），傳好信息的福音。每個好傳道人在此意義上都是傳福音者：他不僅是帶消息的使者，更是談判的大使；而頭一批傳福音的是天使，Lu 2:13 等。(3.) 他們因此當如何為人子女所悅納——為他們工作的緣故：腳蹤何等佳美，即，他們何等受歡迎！抹大拉的馬利亞以親他的腳、後來以抱他的腳來表達她對基督的愛，Mt 28:9。當基督差遣他的門徒出去時，他為他們洗腳。那些傳平安福音的人當留意，他們的腳（他們的生活和為人）是佳美的：傳道人生命的聖潔是他們腳的美麗。何等佳美——即在聽他們之人的眼中。歡迎信息的人不能不愛那使者。見帖前 5:12,13。
3. 他回答一個反對這一切的異議——這異議可從福音在許多地方效果不彰而提出（Ro 10:16）：*只是人沒有都聽從福音。*猶太人沒有都聽從，外邦人沒有都聽從；兩者中遠為更大的部分仍在不信和不順從中。當留意，福音賜給我們不僅是要被知道和相信，更是要被順從。它不是一套觀念，而是一條實行的準則。這道效果不彰的情形也被先知預言了（賽 53:1）：*主啊，我們所傳的有誰信呢？*信的人很少——與人所當想當信的人數相比很少，考量到這是何等忠實的報告、何等配得一切的接受——與那許多堅持不信的人相比很少。基督的傳道人帶來福音的報告，在其中卻不被相信，這不是希奇的事，卻是十分可悲和令人不安的事。在這樣憂鬱的考量下，我們到神面前向他訴苦是好的。*主啊，我們所傳的有誰信呢。*作為對此的回答，
(1.) 他指出所傳的道是產生信心的普通途徑（Ro 10:17）：可見，ara——然而；雖然許多聽見的人不信，然而那些信的人是先聽見了的。信道是從聽道來的。這是他先前所說（Ro 10:14）的總結。信心的開始、長進和力量都是藉著聽道。所以神的道被稱為信心的道：它生發並滋養信心。神賜信心，卻是藉著道作為工具。聽道（那產生信心的聽道）是*從基督的話來的。*不是聽人的智慧之誘人言語，而是聽神的道，才能助於信心——並當以之為神的道來聽。見帖前 2:13。
(2.) 那些不肯信福音報告的人，既已聽見了，就因此被留在無可推諉中，當為自己的毀壞歸咎於自己，Ro 10:18 至末。
[1.] 外邦人已經聽見了（Ro 10:18）：人沒有聽見嗎？是的，或多或少，他們或已聽見了福音，或至少聽見過它。他們的聲音傳遍天下；不僅是混雜的聲音，他們的言語（更清楚明白的通知）傳到地極。使徒們所受的使命如此：你們往普天下去——傳福音給萬民聽——使萬民作我的門徒；他們以不倦的勤奮和奇妙的效果執行了那使命。見保羅的省份之廣，Ro 15:19。到這偏遠的不列顛島——世界最遠的角落之一——在基督升天後幾年之內，不僅福音的聲音，更是福音的言語，就臨到了。正是為此，方言的恩賜在最初就如此豐富地澆灌在使徒身上，Ac 2:1-47。在此表達中他明顯暗指詩 19:4，那裏論到神在創造中之有形工作向全世界發出關於創造主之大能和神性的通知。正如舊約之下神藉日、月、星安排了創造之工的宣揚，照樣如今藉著傳福音的傳道人——他們因此被稱為星——安排了救贖之工向全世界的宣揚。
[2.] 猶太人也聽見了，Ro 10:19-21。為此他訴諸舊約的兩段經文，表明他們也是何等無可推諉。以色列人不知道嗎——外邦人將被召入？他們本可從摩西和以賽亞知道。
第一，一處引自申 32:21，我要用……惹動你們的憤恨。猶太人不僅得了供應，更看見外邦人接受並因那接受而得益——見證他們對這事的惱怒。他們有優先權：你們先得，Ac 3:26。在使徒所到的各處，猶太人總是先得供應，外邦人不過得他們剩下的。這個不肯，那個肯。如今這激起了他們的嫉妒。他們如同比喻中的長子（路 15:1-32），嫉妒悔改的浪子外邦人所受的接待和款待。外邦人在此被稱為不成子民的、無知的民——即不是信仰神的子民。世上無論有多少機智和智慧，那些不是神子民的人是、並至終必被發現是愚昧的民。外邦世界就是如此狀態，然而他們卻成了神的子民，基督成了神的智慧。猶太人看見外邦人蒙恩待是何等的刺激，我們可從 Ac 13:45,17:5,13，特別是 Ac 22:22 看見。猶太人如此發怒，是他們極大邪惡的明證；而在申命記中這是威嚇的內容。神常使人的罪成為他的刑罰。人不需要比被任憑放縱自己私慾的衝動更大的災禍。
第二，另一處引自賽 65:1,2，十分充分，在其中以賽亞非常放膽——放膽論到自己同胞的被棄，實在放膽。那些要被發現忠心的人需要非常放膽。那些決心討神喜悅的人不可怕得罪任何人。如今以賽亞放膽而坦率地論到，
a. 神在外邦人的接待和款待上那先行之恩和恩惠（Ro 10:20）：*沒有尋找我的，我叫他們遇見。*所定的方法是：尋找就尋見；這是給我們的規則，不是給神的規則——他常被那些不尋求的人尋見。他的恩典是他自己的，那分別的恩典是他自己的，他以主權的方式分賜，隨喜悅賜下或保留——以他良善的福分、那最上好的福分，先行於我們。如此他向外邦人顯明自己——在他們遠未尋求他、求問他、反而追隨虛謊虛無、事奉啞巴偶像時，將福音的光差到他們中間。這豈不正是我們自己特定的情形嗎？神豈不是在我們不求問他時，以愛開始、向我們顯明自己嗎？那豈不是真正的愛的時候，當常以極大的感恩記念？
b. 以色列人的固執和悖逆，儘管他們有公平的供應和情意的邀請，Ro 10:21。當留意，
(a.) 神對他們的大恩惠：我整天伸手。[a.] 他的供應：我伸手——以所能有的最大真誠和認真向他們提供生命和拯救，帶著一切可能的懇切和迫切的表情，向他們展示所提供的幸福，以最大的證據擺在他們面前，與他們講理。伸手是那些要求聽眾（Ac 26:1）、或渴望悅納（Pr 1:24）之人的姿勢。基督被釘時雙手張開。伸手如同提供和好——來吧，讓我們握手作朋友；我們的本分是向他伸手，代下 30:8。[b.] 他在作這些供應上的忍耐：*整天。*神對惹怒他的罪人的忍耐是可欽佩的。他等候施恩。神忍耐的時間在此被稱為一日——如日一般明亮、適合作工和營業，卻也如日一般有限，末了有黑夜。他久忍，卻不永忍。
(b.) 他們對他的大惡。他們是*悖逆頂嘴的百姓。*希伯來文中在以賽亞書裏的一個詞，在此用兩個詞作了好的解釋——不僅不順從呼召、不屈服於它，更是頂嘴、與之爭論，這壞得多。許多不肯接受好提議的人仍承認自己對之無話可說；但那些不信的猶太人不以此为足，更反對和褻瀆。神對他們的忍耐大大加重了他們的不順從，使之更為極惡；而他們的不順從增進了神忍耐的尊榮，使之更為極恩。神的美善不被人的邪惡所勝，是神憐憫的奇蹟；而人的邪惡不被神的美善所勝，是人邪惡的奇蹟。
英文原文
Importance of Preaching the Gospel; Perverseness of Israel (58 AD)
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 3:11. 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 (Eze 36:37), 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 (Ro 10:13): 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, Joe 2:32. 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, Ro 10:14,15. 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 11:6. 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 (Joh 20:31): 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, Mt 9:38. 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, Ro 10:15. For this he quotes Isa 52:7. The like passage we have, Na 1:15, 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, Lu 2:14. 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, Lu 2:13, etc. (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, Mt 28:9. 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 1Th 5:12,13.
3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Ro 10:16): 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 53:1): 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, etc. In answer to this,
(1.) He shows that the word preached is the ordinary means of working faith (Ro 10:17): 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, Ro 10:14. 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 1Th 2:13.
(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, Ro 10:18, to the end.
[1.] The Gentiles have heard it (Ro 10:18): 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, Ro 15:19. 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, Ac 2:1-47. In the expression here he plainly alludes to Ps 19:4, 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, Ro 10:19-21. 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 De 32:21, 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, Ac 3:26. 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 (Lu 15:1-32) 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, Ac 13:45,17:5,13, and especially Ac 22:22. 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 65:1,2, 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 (Ro 10:20): 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, Ro 10:21. 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 (Ac 26:1), or desire acceptance, Pr 1:24. 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, 2Ch 30:8. [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.
猶太人獨特教會體制的解散、他們禮儀律法的廢除而導致那政體被棄絕、其一切制度的失效、祭司職分的終止、聖殿的焚毀、他們國土和民族的喪失，以及取而代之在外邦民族中設立和建立大公的教會體制——這些事對我們如今而言，既早已成就並完成，似乎並不算甚麼大事；然而對於那些在這些事正在發生時活着的人，他們知道猶太人曾在神的恩寵中地位何等崇高，而外邦世界在許多世代中境況何等可悲，這些事看來便極為重大奇妙，是一個難以明白的奧秘。使徒在本章，正如在前一章和隨後一章中那樣，正在解釋和證明這事；但其間有幾處很有益處的離題，稍稍打斷了論述的線索。本章可歸納為兩大真理：一、不信的猶太人所倚靠的律法之義，與福音中所提供的信心之義之間，有着極大的差別（羅10:1-11）。二、猶太人和外邦人之間並無分別；在稱義和蒙神悅納的事上，福音將兩者置於同一水平（羅10:12-21）。