Chapter 10

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 the zeal of God, but not according to knowledge. 3 For they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. 4 For Christ is the end of the law, for righteousness to every one that believes.

Hereby we may see with how great carefulness the man of God does occur or meet with offenses. For yet that he might temper whatever was bitter or sharp, in opening the rejection of the Jews, he testifies, as before, his good will towards them, and does confirm the same by the effect: namely, that he had a care of their salvation before the Lord. For this affection springs from pure charity. Although perhaps for some other cause also, he was forced to testify his love towards the nation from which he came: for his doctrine had never been received of the Jews, if they had thought him to be their sworn enemy: and also his falling from the law had been suspected of the Gentiles, because they had thought, that for the hatred of men, he was an apostate from the law, as we have touched in the former chapter.

2 For I bear them record. This appertains to procure credit to his love: for there was just cause, why he should rather have compassion on them, than hate them: seeing that he saw they fell only of ignorance, and not through wickedness of mind, indeed when he saw that for no other cause, than for some affection of God, they were moved to persecute the kingdom of Christ. But hereby let us learn, whether our good intentions do carry us, if we obey them. Commonly this is thought to be a good and very fit excuse, when he that is reproved, pretends he meant no harm. And this pretense at this day holds a great many, that they apply not their study to search out the truth of God, because they think that to be excusable whatever they transgress of ignorance, without set malice, indeed with a good intention. But there is none of us can excuse the Jews, that they crucified Christ, that they cruelly raged against the Apostles, that they went about to destroy and extinguish the Gospel: and yet they had the same defense, wherein we glory securely. Therefore let those vain hastings or wranglings of good intention go. If we seek the Lord from our heart, let us follow the way by which there is access to him. For it is better, (as Augustine says) indeed even to halt in the way, than to run stoutly out of the way. If we would be religious, let us remember that is true which Lactantius teaches, namely, that is true religion, which is joined with the word of God. And again when we see them to perish, who through good intention wander in darkness, let us think we are worthy of a thousand deaths, if we, being illuminated of God, do wittingly and willingly wander from his way.

3 For they being ignorant of the righteousness of God. Behold how through rash zeal they erred: namely, that they went about to erect their own righteousness: which foolish trust came of the ignorance of God's righteousness. Mark the antithesis or contrariety of the righteousness of God and men: first we see they are opposed one against the other as things contrary, and which cannot stand together: whereby it follows, that the righteousness of God is overthrown, so soon as men establish their own righteousness. Secondly, to the end the antitheses, or contrarieties might answer one the other, out of question that is called the righteousness of God, which is the gift of God: as again that is called the righteousness of men, which they seek, in, or of themselves, or which they trust that they bring to God. Therefore he is not subject to the righteousness of God, who will be justified in himself: because the first step to obtain the righteousness of God, is, to resign or forsake his own righteousness: for, to what end is it, to seek for righteousness elsewhere, but because necessity does constrain us? And we have declared in another place, how men put on the righteousness of God by faith: namely, because the righteousness of Christ is imputed to them. Finally, Paul does greatly disgrace that pride with which hypocrites are puffed up, however it be covered with a fair face of zeal, while he says, the yoke of God being as it were shaken off, they are all adversaries and rebels against the righteousness of God.

4 For Christ is the end of the law. The word fulfilling, seems to me, not to serve amiss in this place, as Erasmus also, has translated it perfection: but because the other reading is received by the consent almost of all men, and the same also agrees well, the readers for my part shall be at liberty to retain it. By this reason the Apostle meets with an objection, which might be moved against him. For the Jews might seem to have kept the right way, because they applied or gave themselves to the righteousness of the law: it stood him in hand to refute this false opinion, which thing he does here. For he shows that he is a preposterous interpreter of the law, who seeks to be justified by the works thereof: because the law was given to this end, that it might lead us by the hand to another righteousness. Indeed, whatever the law teaches, whatever it commands, whatever it promises, it has Christ always for his mark: so then all the parts thereof are to be directed to him. And that cannot be, unless we, being stripped of all righteousness, confounded with the knowledge of sin, do seek for free righteousness of him only. Whereby it follows, that the corrupt abuse of the law is justly reprehended in the Jews, who lewdly of their help made their hindrance: indeed it appears they did shamefully lame the law of God, who having rejected the life or soul thereof, did take to them the dead body of the letter. For albeit the law of righteousness does promise a reward to his observers: yet after it has brought all under guiltiness, it substitutes a new righteousness in Christ, which is not gotten by the merit of works, but, being freely given, is received by faith. So the righteousness of faith (as we saw in the first chapter) has testimony of the law. And we have here a notable place, that the law in all his parts respects Christ: and therefore no man can have the true understanding thereof, who does not still seek to come to this mark.

5 For Moses describes the righteousness, which is of the law, that the man which does these things, shall live in them,

6 But the righteousness which is of faith, speaks on this wise, say not in your heart, who shall ascend into heaven? That is, to bring Christ from above.

7 Or, who shall descend into the deep? that is, to bring Christ again from the dead.

8 But what does it say? The word is near you, in your mouth, and in your heart, this is the word of faith which we preach.

9 For if you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God raised him up from the dead, you shall be saved.

10 For with the heart man believes to righteousness, and with the mouth man confesses to salvation.

6 For Moses describes, etc. That it might appear how greatly the righteousness of faith, and the righteousness of works are contrary one to the other, he compares them together. For by comparison, the repugnance which is between things contrary appears better. And he deals, not with the oracles of the Prophets, but with the testimony of Moses, for this only cause, that the Jews might understand, there was not a law given by Moses, which should hold them in the confidence of works: but which should rather lead them to Christ. For although he should have alleged the Prophets for witnesses of his sentence: yet this doubt had remained, why the law did prescribe another form of righteousness. He therefore notably removes this scruple while he confirms the righteousness of faith, even by the doctrine of the law.

Furthermore, whereas Paul makes the law consent with faith, and yet opposes the righteousness of that, against the righteousness of this, the reason thereof must be known. The law has a twofold acceptance. For sometime it signifies all that doctrine was delivered by Moses, sometimes but that part which was proper to his ministry: namely, which is contained in precepts, rewards, and punishments. For Moses generally had this office, that he might instruct the people in the true rule of godliness. Which thing if it be true, it behooved him to preach repentance and faith: but faith is not taught, unless the promises of God's mercy, and the same free promises be propounded or set before the people: therefore it behooved him to be a Preacher of the gospel: which thing he did faithfully as appears by diverse places. And to the end he might inform the people to repentance, it was his part to teach what manner of life were acceptable to God: and that he has comprised in the precepts of the law. Now to the end he might put into the minds of the people a love of righteousness, and again, insert a hatred of sin, promises and threatenings were to be added: which might declare, how there are rewards laid up for the just, and horrible punishments for the wicked. Now also it was the duty of the people to consider by how many ways they were accursed, and how far they were from that, that they could merit God by their works: so they being in despair of their own righteousness might flee to the haven of God's goodness, and that is to Christ himself. This was the end of Moses' ministry.

And now because the promises of the gospel are only read here and there in Moses, and the same also very obscurely: but the precepts and rewards appointed for the keepers of the law appear again: worthily is this office properly and peculiarly given to Moses, to teach what true righteousness of works is: secondarily, to show what reward remains for the observation, and what punishment for the transgression thereof. In this respect Moses himself is compared with Christ in John: where it is said, The law was given by Moses, grace and truth is fulfilled by Christ (John 1:17). And so often as the law is taken so strictly, Moses is covertly opposed to Christ: and therefore we are then to consider what the law contains in itself, being separate from the gospel. That therefore which is said here of the righteousness of the law, must be referred not to the whole office of Moses, but to this part, which peculiarly in a manner was committed to him.

Now I come to the words, For Moses describes. Paul has Graphei, in Latin, scribit, in English he writes, but it is the figure Aphaeresis, for the word describit, that is, he describes. And the place is taken out of Leviticus, where the Lord promises eternal life to them that shall keep his law. For you see that Paul also has so taken it, not of a temporal or transitory life only, which pleases many. And Paul reasons thus from that place, seeing no man can obtain righteousness prescribed in the law, but he that fulfills exactly every part thereof: and all men have always been far from that perfection: in vain does any seek for salvation this way (Leviticus 18:5). Israel therefore did amiss, which thought he could obtain the righteousness of the law, from the which we are all excluded. See how he argues from the promise itself, that it profits us nothing, namely, because of the impossible condition.

What a foolish toy is it then, to allege legal promises, to establish the righteousness of works? For a sure curse abides for us and them: so far is it off that salvation should come thence to us. The more abominable is the sottishness of Papists, who think it sufficient to prove merits, by bare promises. It is not in vain (said they) that God has promised life to his worshipers: but in the meanwhile they see not, that it is therefore promised, that the sense of their transgressions, might put into all men the fear of death: and so they being forced by their own want, might learn to flee to Christ.

6 But the righteousness which is of faith. This place is such as may greatly trouble the reader: and that for two causes. For both it seems to be improperly wrested by Paul, and also the words seem to be changed into another sense. But concerning the words we shall see what is to be said of them: First let us consider the application. For it is a place of Deuteronomy, where (as in the former place) Moses speaks of the doctrine of the law: and Paul draws it to the promises of the Gospel. This knot may be well untied, thus, Moses in that place shows the facility or easiness of coming to life, because the will of God was not now hidden nor set far off from the Jews, but was laid before their eyes. If he spoke of the law only, it had been a frivolous argument: seeing the law of God, being put before our eyes, is nothing more easy to be done, than if it were set far off. Therefore he notes not the law only, but in general all the doctrine of God, which comprehends under it the Gospel. For the word of the law by itself, is never in our heart: no not the least syllable thereof, until it be put in, by the faith of the Gospel. Secondly, indeed even after regeneration, the word of the law shall not properly be said to be in our heart: because it requires perfection, from the which the faithful themselves are far off. But the word of the Gospel has its seat in the heart, although it fills not the heart: for it offers pardon for the imperfection and want. And Moses altogether in that Chapter (as also in the fourth) studies to commend to the people the singular love of God, because he had received them into his care and government: which commendation could not be taken from the bare law. Neither does it hinder, that Moses preaches there of reforming the life to the rule of the law: for the spirit of regeneration is coupled with the righteousness of faith. Therefore he collects the one out of the other: because the observation of the law, is of the faith of Christ. Neither is it to be doubted but this sentence depends upon that principle, the Lord shall circumcise your heart: which he had put down a little before in the same Chapter.

Therefore they are easily refuted, who say that Moses treats there of good works. Indeed I confess that to be true: but I deny it to be absurd, that the observation of the law should be drawn from this fountain, that is, from the righteousness of faith. Now the opening of the words is to be sought for. Say not in your heart, who shall ascend, etc. Moses names heaven and the sea, as places furthest off, and hard for a man to come to. But Paul, as though there were some spiritual mystery hidden under these words, draws them to the death and resurrection of Christ. If any allege, that this interpretation is too much wrested, and too subtle, let him know the mind of the Apostle was not, curiously or exactly to handle the place of Moses: but only to apply it to the treatise of the present cause. He does not therefore recite syllable by syllable what is in Moses: but he uses a refinement, whereby he applies the testimony of Moses more nearly to his purpose. He spoke of [reconstructed: places that are not to be come to]: Paul has expressed those places, which are most of all hidden from our eyes, and yet are to be seen by our faith.

Therefore if you take these to be spoken by the way of amplification or refinement, you cannot say that Paul has violently and unaptly wrested the words of Moses: but rather you will confess that without any damage to the sense, he has notably alluded to the words, heaven and sea. Now let us expound the words of Paul simply. Because the assurance of our salvation depends upon two principles, namely, while we understand that life is purchased for us, and death conquered for us. With both which, he teaches our faith is supported by the word of the Gospel. For Christ by dying has swallowed up death: by rising again he has gotten life in his power.

Now in the Gospel the benefit of Christ's death and resurrection is communicated to us; then there is no cause that we should seek further for anything. Therefore that it might appear the righteousness of faith is abundantly sufficient to salvation, he teaches that those two members, which only are necessary to salvation, are contained in it. Who then shall ascend into heaven? Is as much as if he said, who knows whether that inheritance of eternal and celestial life abides for us? Who shall descend into the deep? As if you said, who knows whether eternal death of the soul also follows the death of the body? Both which doubts he teaches to be taken away by the righteousness of faith: For the one should bring Christ down from heaven, the other from death should bring him back again. For the ascension of Christ into heaven, ought so to establish our faith of eternal life, that he in a manner draws Christ himself out of the possession of the heavens, that doubts whether the inheritance of heaven, be prepared for the faithful, in whose name and cause he is entered there. Likewise, seeing he took upon him the great horrors of Hell, that he might deliver us from there, to call it into question, whether the faithful be still subject to this misery, is to make his death void, and in a manner to deny it.

8 But what does it say. That negative speech which the Apostle has used until now served to take away the impediments of faith: it remains therefore that he declare the manner of obtaining righteousness, to which end this affirmation is added. And whereas there is an interrogation interposed, when they might all have been spoken together in one course of speech, that is done to procure attention. And also his meaning is to show what a great difference there is between the righteousness of the law and the Gospel: seeing that the law shows itself far off, it does drive away all men from coming to it: but this, offering itself at hand, does familiarly invite us to the fruition of it. The word is near you. First of all this is to be noted, that lest the minds of men being carried away by vain circumstances, should err from salvation, the bounds of the word are prescribed to them, within which they ought to keep themselves. For it is as if he should command them to be content with the word only, and admonish them that in this glass the secrets of heaven are to be seen, which would both [reconstructed: dazzle] their eyes with their brightness, and astonish their ears, and also make the mind itself amazed. Therefore the godly receive an excellent consolation out of this place, concerning the certainty of the word: namely, that they may as safely rest therein, as in the most present beholding of things, or as in any thing is present and in hand. Secondly it is to be noted, that such a word is propounded by Moses, wherein we have firm and sure trust of salvation. This is the word of faith. Justly does Paul take that: for the doctrine of the law, does not pacify and quiet the conscience: neither does it minister to the conscience those things wherewith it ought to be content. Yet in the mean while he excludes not the other parts of the word, no not the precepts of the law: but his mind is to put down remission of sins for righteousness, and that without such exact obedience as the law requires. Therefore the word of the gospel, wherein we are not commanded to merit righteousness by works, but to embrace it by faith, being freely offered, suffices to pacify men's consciences and establish their salvation. And the word of faith by the figure Metonymia, is put for the word of promise, that is for the gospel: because it has a relation with faith. For the contrariety whereby the law is discerned from the gospel must be understood. And out of this note of distinction we gather, as the law requires works, so the gospel requires nothing else, but that men bring faith to receive the grace of God. This parcel which we preach, is therefore added, lest any should suspect Paul to dissent from Moses. For he testifies that in the ministry of the Gospel he agrees with Moses: seeing he also did not place our felicity any other where than in the free promise of God's grace.

9 So that if you confess. This also is rather an allusion than a proper and natural interpretation. For it is likely that Moses by the figure Synecdoche did use the word mouth, for face or countenance. But it was not unseemly for the Apostle to allude to the word mouth to this sense, when the Lord publishes his word before our face assuredly he calls us to the confession thereof. For wherever the word of the Lord is, there it ought to bear fruit: and the fruit, is the confession of the mouth. Whereas he puts confession before faith, it is the figure Anastrophe, very usual in the Scriptures. For the order had been better, if faith of the heart being put in the first place, confession of the mouth which proceeds from there, had been added. And he does confess the Lord Jesus aright who adorns him with his virtue, acknowledging him to be such a one, as he is given of the father, and described in the Gospel.

And whereas resurrection only is named, we must not so take it, as though his death were in no place: but because Christ by rising again made up our salvation. For albeit our redemption and satisfaction was accomplished by his death, by which we are reconciled to God: yet the victory against sin, death, and Satan, was gotten by his resurrection. Hence also came righteousness, newness of life, and the hope of blessed immortality. And therefore often times resurrection only is set before us for our confidence of salvation, not that it should lead us away from his death, but because it testifies the effect and fruit of his death: to be brief, his resurrection contains in it his death. Whereof we have said somewhat in chapter 6. And also that Paul requires not only a historical faith, but he comprises the end thereof in the resurrection. For we must remember why Christ rose again: namely, that in raising him, the counsel or advice of God the father was, to restore us all to life. For although Christ had this power of himself to take his soul again, yet notwithstanding, this work for the most part in the Scripture is ascribed to God the father.

10 For with the heart man believes to righteousness. This place may further us to the understanding of the justification of faith. For it declares that we are thereby justified, that we embrace the mercy of God offered to us in the Gospel: hence therefore is it, that we are just, because we believe that God is gracious to us in Christ. But let us note, that the seat of faith is not in the head but in the heart: and yet I will not contend about that matter, in what part of the body faith rests: but because the word heart, is almost always taken for a serious and sincere affection, I say faith is a firm & effectual confidence, and not a bare knowledge only. With his mouth man makes confession to salvation. It may seem marvelous, why he should now attribute a portion of our salvation to confession, having so often before this testified that we are saved by faith only. But thereby it may not be collected, that confession is the cause of our salvation: only his mind is to show, how God does perfect our salvation: namely, while he causes faith that he has put into our hearts, to appear forth by confession. Indeed his mind was simply to note which is true faith, from where this fruit proceeds, lest anyone should pretend a vain title of faith for it: for true faith ought so to kindle the heart with the study of God's glory, that the flame thereof may appear forth. And surely, he that is justified, even now already has obtained salvation: therefore the faith of the heart makes no less to salvation, than the confession of the mouth. You see he has so distinguished, that he refers the cause of justification to faith: and in the second place shows, what is necessary for the consummation of salvation. For neither can any believe but he must confess with his mouth: and there is a necessity of perpetual consequence, not which may ascribe salvation to confession. But let them see, what they can answer to Paul, who at this day proudly boast to us an imaginary faith, which being content with the secrecy of the heart, leaves out confession of mouth, as a superfluous thing. For it is too childish to say there is fire there, where there is neither flame nor heat.

11 For the scripture says, everyone that believes in him shall not be ashamed.

12 For there is no difference between the Jew and the Greek, for he that is Lord over all, is rich to all, that call on him. For whoever shall call upon the name of the Lord shall be saved.

11 For the scripture says. Having noted the causes why God did justly reject the Jews, he returns to affirm or prove the calling of the Gentiles: which is the other part of the question, wherein he is now conversant. Because therefore he had declared the way whereby men come to salvation, and the same is no less common and open for the Gentiles than the Jews: Now adding first a universal sign, he does plainly extend it to the Gentiles: secondly he also calls the Gentiles by name to it. And he repeats that testimony which he had already alleged out of Isaiah, that his sentence might have the more authority: and also that it might appear how well the prophecies spoken of Christ do agree with the law.

12 For there is no difference or respect, etc. If confidence or faith only be required, and wherever the same shall be found, there again the love of God shall show forth itself to salvation: then shall be no difference or respect of kindred or nation. And he adds a most firm reason, for if he who is the Creator and maker of the whole world, be the God of all men, he will show himself loving to all, who shall acknowledge and call upon him as God. For seeing his mercy is infinite, it cannot be chosen, but that it should extend itself to all, who crave or seek for the same. Rich, is taken in this place, actively, for bountiful and beneficial. Where we must note that the richness of our father cannot be diminished or decreased by his bounty and liberality, and therefore that we have nothing the less, although he enriches others with the manifold treasures of his grace. Therefore there is no cause why we should envy one another's prosperity, as if thereby we lost or wanted anything. And although this reason of itself was strong enough, yet he confirms it by the testimony of the prophet Joel: because the universal particle being expressed he includes all men together. But the readers shall perceive much better by the circumstance that that which Joel utters does agree with this place: and likewise that in the Acts: Both because in that place he does prophesy of Christ his kingdom, and also having foretold that the anger of God should burn exceedingly in the midst of this his threatening, he promises salvation to all who shall call upon the name of God. Whereupon it follows, that the grace of God does pierce even to the very depth of death so far forth as it be sought for thence, that it is not to be denied the Gentiles.

14 How then shall they call upon 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 But how shall they preach except they be sent? According as it is written: How beautiful are the feet of them who bring tidings of peace, who bring tidings of good things.

16 But all have not obeyed the Gospel, for Isaiah says, Lord, who has believed our speech?

17 Therefore faith comes by hearing, and hearing by the word of God.

Here I will not busy the reader over long in reciting and refuting other men's opinions. Let every man use his own judgment, and let it be lawful for me freely to say what I think.

Therefore that you may understand what is the end of this Gradation, consider first, that there was a mutual conjunction between the calling of the Gentiles and the ministry of Paul, which he did perform and execute among them: so that the approbation of the one did depend upon the approbation of the other. Now it behooved Paul to make the calling of the Gentiles manifest and without all doubt or question, and also to show a reason of his ministry, lest that he should seem to publish the grace of God amiss, in that he did withdraw or take from the children of God, the bread which was properly appointed for them, and give it to dogs. And therefore he does both these things together. But the coherence and agreement of his words will not be perfectly understood, before that every particular part thereof be expounded in order. This his proceeding is as much in effect, as if he should say, that both Jews and Gentiles declare and show that they believe in God, by calling upon his name: because the true calling upon the name of God cannot be, except there were first a right knowledge of him. Furthermore, faith comes by the word of God. But the word of God is preached in no place but by the special providence and appointment of God. Therefore where the invocation of God is, there is also faith: where faith is, there was also first the seed of the word, where preaching is, there is also the calling of God, or there men are called of God. Now where there is so effectual and fruitful a calling of God: there is an evident and infallible token of God's love. Whereby it is apparent, that the Gentiles are not to be debarred or excluded from the kingdom of God, whom God has admitted into the fellowship and participation of salvation. For as the preaching of the Gospel is the cause of their faith, so God's sending is the cause of preaching, whereby it pleased him to provide for their salvation after this manner. Now let us examine particularly, that which follows.

14 How shall they call, etc. Paul's mind is to join the invocation of God with faith, as indeed they are things nearly linked and joined together: for he who calls upon God does (as it were) commit himself into the only haven of safety: and that which is the surest kind of refuge, he does like a son repose or lay himself as it were in the bosom of a most good and loving father, that by his care he may be protected, by his indulgence and love he may be cherished, by his bounty he may be relieved, by his virtue he may be stayed and upheld. Which thing no man can do, who before has not so certain a persuasion of God's fatherly love toward him settled in his mind: that he dare boldly hope or look for any thing at his hands.

Therefore it is necessary that he who calls upon God should assure himself to receive aid and help from him. For Paul speaks here of that invocation which pleases God. For hypocrites call upon God, but not to their salvation, because they call upon him without any sense or feeling of faith. Whereby it is evident how foolish all the schoolmen be, who offer themselves doubtfully to God, not being stayed by faith. Paul is of a quite contrary mind, who takes this as a principle granted: namely, that we cannot pray aright unless we be certainly persuaded of the success. Neither does he set down here an intricate or doubtful faith, but the certainty or assurance which our minds conceive of his fatherly love and goodness, while by the Gospel he reconciles us to himself and adopts us for his sons. By this confidence only we have access to him: as it is also to the Ephesians (Ephesians 3:12). And on the other side gather that only is true faith, which of itself brings forth the invocation of God. For it cannot be, but that he should continually aspire to the goodness of God, by all prayers or supplications, who once has tasted of the same.

How shall they believe in him of whom, etc. The sum and sense of these words is this: namely, that we are after a sort dumb until the promise of God open our mouth to pray. Which order also he notes in the prophet Zechariah in these words: I will say to them, you are my people, and they shall say to me, you are our God (Zechariah 13:9). For it is not our part to feign and imagine what manner of God we please. Therefore we must have the true and lawful knowledge of him, such as is set down in his word. And if any man shall suppose God to be good by his own sense and imagination, that shall be no sure and stable faith, but a wavering and wandering imagination. And therefore the word is necessarily required to the true knowledge of God. Here he has set down no other word than that which is preached, because this is the ordinary means which the Lord has appointed for the dispensation thereof: But if any man shall hereby contend to prove that God could not otherwise than by the means of preaching, infuse, or pour his knowledge into men, we deny that to be the meaning of the Apostle, who had respect only to the ordinary dispensation of God, and would not prescribe any law or limitation to his grace.

15 How shall they preach except they be sent? He means that it is an argument and pledge of the love of God, when he does vouchsafe any nation with the preaching of his Gospel, and that there is no preacher thereof, whom he has not stirred up by his special providence: and therefore there is no question, but God does visit that nation, where his Gospel is preached. But because Paul does not here handle the lawful calling of every man to that function, it should be needless to use any long speech thereof in this place. Only it may suffice for to remember thus much, namely, that the Gospel does not fall down and as it were by chance like rain out of the clouds: but is brought by the hands and ministry of men, whither it is sent from above.

As it is written, "How beautiful," etc. Thus we ought to apply this testimony of Isaiah and Nahum to this present matter: the Lord offering hope of deliverance to his people, sets forth the coming of them who should bring the glad tidings thereof, with a singular commendation. Thereby therefore he has declared that the office or ministry of the Apostles is to be had in no less price and estimation, by which the tidings of eternal life is brought to us. And thereupon it follows that it comes from God, for as much as there is nothing to be desired or praiseworthy in this world, which does not proceed and come from his hand.

Here also we learn how greatly the preaching of the Gospel is to be desired, and how highly it is to be esteemed of all good men, which is commended in such sort by the mouth of God. Neither is it to be doubted but that God speaks gloriously of the incomparable price of this treasure, that all men's minds may be awakened and stirred up to seek for the same greedily. By this word "feet" understand in this place their coming, by the figure metonymy.

16 But all have not obeyed the Gospel. This pertains nothing to that argument which Paul prosecutes and follows in this gradation. And therefore he does not repeat it in the conclusion which follows straightway: but yet it was very necessary and expedient for Paul to join this also in stead of a preoccupation, lest that whereas it was said, that the word does always ordinarily go before faith, even as the seed is before the corn, any man should reason or draw an argument from the contrary part, and infer, that faith must needs follow, wherever the word is. For so might Israel glory, who never wanted the word. Therefore it was meet and requisite for him to declare this in his way or passage, that many are called who are not chosen. And [reconstructed: he cites] a place out of Isaiah and John, where the prophet being about to publish that excellent oracle of the death and kingdom of Christ, does first with admiration and wonder speak of the paucity and fewness of believers, which in spirit appeared such to him, as forced him to cry out: Lord who has believed our report, that is to say, the words which we have preached.

For whereas the Hebrew word shemugnah signifies speech passively, the Greeks have expounded it acoen and the Latins sermonem, albeit improperly, yet not in any obscure or doubtful sense. Now we see why this exception was added by the way to wit, that no man should think faith does necessarily follow wherever the preaching of the word does flourish.

Notwithstanding he notes the reason afterward when he adds, "To whom is the arm of the Lord revealed?" For he signifies that there appears no profit or fruit of the word, but while God does shine upon us by the brightness of his spirit, and so is the inward calling distinguished from the outward voice of man. Which inward calling is only effectual, and proper to the elect. By which it is evident, how foolishly some men reason, that all are indifferently elected and chosen, because the doctrine of salvation is universal, and God does indifferently invite all men to him. For the generality of the promise alone of itself, and by itself does not make salvation common and general to all: but rather this peculiar revelation whereof the prophet makes mention, restrains and ties it only to the elect.

17 Therefore faith comes by hearing, etc. By the conclusion we see what Paul did respect in framing that his gradation: namely to show that wherever faith is, there God has already given a manifest and evident sign of his election.

Secondly, that he has poured out his blessing by the ministration of the Gospel, that he might lighten the minds of men by faith, and by the same faith also might prepare them to call upon his name, wherein salvation is promised to all. And that by this means it was testified how the Gentiles were admitted by him into the fellowship of the eternal inheritance. And this a worthy and excellent place concerning the virtue and efficacy of preaching, because he does testify that faith proceeds and springs from it. He confessed truly of late, that of itself it profits nothing: but where it pleases the Lord to work, this is the instrument of his power. And truly both the voice of man is unable by his own virtue to pierce into the soul: and also [illegible] who is mortal would be too proud, if he were said to have power to regenerate us? and also the light of faith is a more high and excellent thing, than that it can be given and bestowed by man. And yet all this does not hinder, but God may work effectually by the voice of man, so that he may beget in us faith by his ministry.

Furthermore we must note, that faith is not grounded upon any other doctrine than upon the word of God: for Paul does not say that faith does proceed from every doctrine, but he restrains it by express words to the word of God: which restraint were absurd, if faith might lean or stay itself upon the decrees of men. Therefore all the invention of man must cease, when as the certainty of faith is handled: by this means also does that papistical dream and fancy of intricate and entangled faith fall flat to the ground, which severs and distracts faith from the word. And much more that execrable and cursed blasphemy, which would have the authority of the word to hang wavering and doubtful, till such time as the authority of the Church does stay and establish it.

18 But I demand have they not heard? yes truly their sound is gone into all the earth, and their words into the ends of the world.

19 But I demand has not Israel known? first Moses says, I will provoke you to envy by a nation that is not my nation, and I will anger you by a foolish nation:

20 And Isaiah is bold and says, I was found of them who sought me not, I was made known to them who did not ask after me.

21 But of Israel he says, I have stretched out my hands daily to a proud and rebellious people.

18 But I say, have they not heard, etc. Seeing that by preaching the minds of men are endued with the knowledge of God, which of itself breeds and brings forth the invocation and calling upon the same God: It remained to be examined whether the truth of God were ever declared and preached to the Gentiles or no. For in that Paul turned to the Gentiles upon a sudden, there was no small offense taken at this his sudden change and alteration. Therefore he asks this question, whether God had never directed and sent his voice before to the Gentiles, and performed the duty of a teacher toward the whole world.

Furthermore, to the intent he might show how the school is generally free and open to all, into the which God does gather to him scholars from every place, he cites the testimony of the prophet, which in appearance does seem to make little to the matter: for the Prophet speaks not there of the Apostles, but of the dumb works of God. In which he says the glory of God shines so evidently, as that they may be said to have their certain tongue to declare the virtues of God.

This place of Paul has caused the ancient writers to expound that whole Psalm allegorically, whose steps the posterity has also followed. So that without contradiction or controversy the sun compared to a bridegroom going out of his chamber was Christians the Apostles were understood by the heavens: They who were more religious, and behaved themselves more modestly in the interpretation of the scripture, do think that it was properly spoken of the building and frame of the heavens, and that Paul did transfer it to the Apostles by way of allusion. But because I find that the servants of God handled the scriptures everywhere with more reverence, and that they wavered not here and there so licentiously, I cannot be persuaded that Paul abused this place in such sort. Therefore I take this his allegation in the proper and natural sense or meaning of the prophet, so that the argument may be this, namely, that God has made his deity manifest to the Gentiles even from the beginning of the world, albeit not by the preaching of men, yet by the testimony of his creatures. For although the Gospel was not then heard of among them, yet notwithstanding the whole frame and workmanship of heaven and earth did speak, and did glorify their author by their preaching. It appears therefore, that God, even at the time wherein he contained and kept the grace of his covenant within the people of Israel, did not withdraw his knowledge in such sort from the Gentiles, but that he did always show them some spark, and light thereof. Indeed he made himself more nearly known and manifest to his chosen people, so that the Jews might be worthily compared to domestic hearers whom he taught familiarly by his holy mouth. Notwithstanding because he did also speak to the Gentiles afar off by the voice of the heavens, by this preamble or foresight he showed that he would also make himself known at the length to the Gentiles. And yet I know not why the Greek interpreter has translated the Hebrew word kauam, phoggon, a sound. For the Hebrew word signifies a line sometime in building, and sometime in writing. But [reconstructed: concerning this present place], seeing it is sure, that the same thing is repeated twice, it seems to me that the heavens are brought in, declaring both by writing and speech the power of God to all mankind. For by the word, going forth, the Prophet does admonish us that that doctrine, whereof the heavens are the preachers and publishers, is not shut up within the narrow and straight compass of one land or region, but does sound out into the uttermost parts or quarters of the world.

19 But I demand, has not Israel known, etc. This objection of the contrary part, is taken from the comparison of the lesser and greater. Paul has reasoned that the Gentiles are not to be debarred and excluded from the knowledge of God, seeing that God from the beginning, albeit obscurely and by shadows, has manifested himself to them, or at the least has given them some taste of his truth. What then shall we say of Israel, who was enlightened with a far other light of doctrine? For how comes it to pass, that profane men, and such as were strangers, should run to the light being shown them afar off, but the holy stock of Abraham should refuse the light being familiarly and plainly seen.

For we must always retain that distinction: what nation is so renowned or famous, that it has their Gods approaching so near to them, as your God at this day comes near to you? (Deuteronomy 4:8)

Therefore it is not from the purpose, and impertinent to the matter to ask this question, why the knowledge of God, did not consequently ensue and follow the doctrine of the law with which Israel was endued. First Moses says, etc. By the testimony of Moses he proves that if God should prefer the Gentiles before the Jews, yet there were no absurdity therein. The place is taken out of that famous Canticle in Deuteronomy, where God upbraiding the Jews with their unfaithfulness, does denounce and threaten this vengeance against them, namely, that he will provoke them to emulation by taking the Gentiles into his covenant: because that they were revolted and fallen away to false gods. You have, says he, despised and rejected me, and transferred and given my right and honor to Idols: and I, to be revenged of this injury, in like manner will bring the Gentiles into your place, and will translate that to them which hitherto I have given to you. And that could not be done without the denouncing of the Jews. For here upon sprang the emulation, of which Moses makes mention, that God did appoint or take to himself a nation which were no nation, and did raise up a new people of nothing, who should possess the place from where the Jews were cast and removed, even as they, the true God being forsaken, did give over themselves to Idols (Deuteronomy 32:21).

And although at the coming of Christ they were not fallen to that gross and [reconstructed: external] idolatry, it makes nothing for their excuse: seeing they had profaned the whole worship of God by their inventions: indeed at the last they denied God the Father revealed to them in his only begotten son Christ, which is the highest, and most extreme kind of impiety. Mark that these words, a foolish nation, and no nation are the same in effect: because without the hope of eternal life there is no essence or being of man properly.

Finally, the beginning and original of life proceeds from the light of faith. Therefore the spiritual essence or being proceeds from new creation: in which sense Paul calls the faithful, the work of God, by which they are regenerated by his Spirit, and reformed to his own image or likeness.

Now by this word, foolish, we gather all things to be mere vanity in which men are wise without the word of God.

20 But Isaiah is bold and says. Because this prophecy is somewhat more plain and clear, to the intent he might procure greater attention, he foreshows that it is full of boldness, as if he should say, the prophet did not speak figuratively or doubtingly, but in plain and evident words, did avouch the calling of the Gentiles. And that which Paul by inserting or interposing of a few words, has separated in this place, is to be found jointly together in the Prophet Isaiah (Isaiah 65:12): where the Lord denounces that the time shall come in which he will transfer his grace to the Gentiles: and presently he adds the reason, namely, that he was weary of the contumacy and rebellion of Israel, which now by over long continuance was become intolerable to him.

Thus therefore he speaks, They who inquired not of me before, and neglected my name, now have sought after me: (he uses the [reconstructed: past perfect tense] for the future, to set down and note the certainty of the prophecy) they who sought not after me have found above their hope and desire. I know that this place is wholly perverted by some of the Rabbis, as if God did promise that he would bring to pass that the Jews should repent and return from their defection or falling away (from God.) But there is nothing more evident, than that the Prophet does speak of strangers, because it follows by and by in the text: I said, Behold I am come to a people, who have not called upon my name. Therefore without question the Prophet does pronounce, that it shall come to pass, that those should be received into the household of God, by a new adoption, who before were strangers. That is therefore the calling of the Gentiles, in which notwithstanding the general type and figure of the calling of all the faithful does appear. For there is no man who prevents the Lord, but we are all without exception delivered from the bottomless pit of death, by his free mercy: where there is no knowledge of him, no desire of worshiping him, to conclude, no sense or feeling of his truth.

21 But of Israel, etc. The cause is added, why God went to the Gentiles, to wit, for that he saw his grace to be scoffed at among the Jews. But to the intent the readers might better perceive that the [reconstructed: blindness] of the people was noted in the second member, Paul does expressly admonish that the chosen people are upbraided with their malice: Word for word it is thus. He says to Israel: But Paul has followed the Hebrew phrase, because lamed is often put for min. And he says that he did stretch out his hand to Israel, whom he did daily invite to him, both by his word, and also ceased not to entice or allure by all kind of gentleness and bountifulness, for he uses these two means to call men. Seeing while he does so, he testifies his benevolence toward them. However he complains especially of the contempt of his word. Which is so much the more detestable, as God does more evidently declare his fatherly care, while he calls men to himself by his word. And it is a very significant and forcible kind of speech, namely, that he stretches out his hand, because in procuring and furthering our salvation by the ministers of his word: He does reach forth his hands to us, as if a father being ready to take up his son lovingly into his lap, should stretch out his arms.

And he says daily that it should be no marvel to any man, though he were weary of doing good to them, seeing he did avail and profit nothing by his assiduity or continual doing good. This is the same figure which is in Jeremiah (Jeremiah 7:13 and 11:7), where he says that he rose up early in the morning to admonish them. Furthermore their infidelity is set forth by two most fit names: for this participle Apeithounta I think good to translate stubborn or rebellious: and yet Erasmus, and the old interpreters' translation which turn it, not believing, is not altogether to be disliked. But seeing the Prophet accuses the people of stubbornness, and afterward adds that they did err in ways which were not good: I doubt not but the meaning of the Greek interpreter, was to expound the Hebrew word Sorer by two words: First, calling them a disobedient and rebellious people, afterward a gainsaying people. For because their contumacy did show and reveal itself herein, namely that the people did stubbornly reject the holy admonitions of the Prophets, with an untamed pride and bitterness.