Bible Verses and Early Church Commentary | Historical Christian Faith

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. 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.

[AD 407] John Chrysostom on Romans 9:22-23:24

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that you should do that which is honest,") [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, "which He had afore prepared unto glory," he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the Jews." As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but "vessels of mercy," to show that the whole is of God. For the phrase, "it is not of him that wills, nor of him that runs," even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, "it is not of him that wills, nor of him that runs," he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. "Yet not I, but the grace which was with me." [1 Corinthians 15:10] And he well says, "Which He had afore prepared unto glory." For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them "vessels of wrath." But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but "much long-suffering;" yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

Source: Homily 16 on Romans

[AD 384] Ambrosiaster on Romans 10:1

Since Paul wants to liberate the Jews from the law, which is a veil over their faces, but does not want to appear to desire this out of any hatred for Judaism, he shows his love for them and says many good things about the law. But he teaches that the time for obeying the law has come to an end and by doing this bears witness that he is concerned for them, if only they will listen to him and not assume that he is their enemy.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:1

"Brethren, my heart's desire and prayer to God for them is, that they might be saved."

He is now going again to rebuke them more vehemently than before. Wherefore he again does away with every suspicion of hatred, and makes a great effort beforehand to correct misapprehension. Do not then, he says, mind words or accusations, but observe that it is not in any hostile spirit that I say this. For it is not likely that the same person should desire their salvation, and not desire it only, but even pray for it, and yet should also hate them, and feel aversion to them. For here he calls his exceeding desire, and the prayer which he makes (εὐδοκίαν]), "heart's desire." For it is not the being freed from punishment only, but that they may also be saved, that he makes so great a point of, and prays for. Nor is it from this only, but also from the sequel that he shows the goodwill that he has towards them. For from what is open to him, as far as he can, he forces his way, and is contentious to find out some shadow at least of an excuse for them. And he has not the power, being overcome by the nature of the facts.

Source: Homily 17 on Romans

[AD 407] John Chrysostom on Romans 10:1

Paul continues to demonstrate his deepseated good will toward the Jews.… He even does his best to find excuses for them, but in the end he is overcome by the nature of the facts and cannot do so.

Source: HOMILIES ON ROMANS 17

[AD 418] Pelagius on Romans 10:1

Here Paul shows that he prays for his enemies not only with the tongue but also with the heart.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:1

Here Paul begins to speak of his hope for the Jews, lest the Gentiles in their turn become condescending toward them. For just as the pride of the Jews had to be countered because they gloried in their works, so also with the Gentiles, lest they become proud at having been preferred over the Jews.

Source: AUGUSTINE ON ROMANS 66

[AD 1274] Thomas Aquinas on Romans 10:1

After showing how the Gentiles have been called to faith by the election of God's grace and also some of the Jews, i.e., a minority who did not stumble and fall [n. 735], the Apostle now discusses in more detail the fall of the Jews. In regard to this he does three things: first, he explains the cause of their fall, over which he laments; secondly, he shows that their fall is not universal, in chapter 11 [n. 859]; thirdly, that it is neither unprofitable nor irreparable [11:11; n. 878]. In regard to the first he does two things: first, he shows that their fall is lamentable, considering its cause; secondly, that it is not wholly inexcusable [v. 18; n. 845]. In regard to the first he does two things: first, he shows that he feels pity for the Jews; secondly, the cause of his pity [v. 2; n. 815]. 814. First, therefore, he says: I have said that the Jews have not attained the law of righteousness, because they stumbled over the stumbling-block. But I am not indignant against them; rather, I feel compassion. And, therefore, I say to you, brethren, whether you be converts from the Gentiles or from the Jews: "You are all brethren" (Mt 23:8), my heart's desire is for their salvation, namely, that they be saved, as I have been saved: "I wish that all were as I myself am" (1 Cor 7:7); " would to God that all who hear me this day might become such as I am" (Ac 26:29). In this he was conformed to God, "Who desires all men to be saved" (1 Tim 2:4). Not only his will but his prayer were directed to their salvation, but even the affection of his will, hence, he adds: and y prayer for them is that they may be saved: 407 "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam 12:23); "Pray for one another that you may be saved" (Jan 5:16). This makes it clear that we should pray for unbelievers that they may be saved, because faith is a gift from God: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph 2:8). 815. Then when he says, I bear them witness, he discloses the cause of his compassion, namely, because they sinned from ignorance, not from set malice. In regard to this he does three thing. First, he cites their ignorance; secondly, he shows the area of their ignorance [v. 3; 817]; thirdly, he proves the truth of those matters about which they were ignorant [v. 5; n. 820]. 816. First, therefore, he says: I desire and pray for their salvation and I grieve for them, because I bear them witness that they have a zeal for God, i.e., out of zeal for God they persecute Christ and His members: "The hour is coming when whoever kills you will think he is offering service to God" (Jn 16:2). He is a good witness to this, because he himself had once been in a similar state of mind: "As to zeal a persecutor of the Church" (Phil 3:6), but not according to knowledge, namely, because their zeal was not guided by correct knowledge as long as they were ignorant of the truth: "Therefore, my people go into exile for want of knowledge" (Is 5:13); "If anyone does not recognize this, he will not be recognized" (I Cor 14:38). 817. Then when he says, For, being ignorant, he shows wherein they were ignorant: 408 first, he makes his statement; secondly, he explains it [v. 4; n. 819]. 818. First, therefore, he says: I am right in saying that it was not according to knowledge; for being ignorant of the righteousness that comes from God, i.e., by which God justifies them through faith: "The righteousness of God through faith in Jesus Christ" (Rom 3:22), and seeking to establish their own righteousness, which consists in the works of the Law, which in their opinion awaited nothing from God but depended solely on the decision of the performer. Consequently, he describes their righteousness as human and not divine, as he says above (12:2): "If Abraham was justified by works, he has something to boast about" before men, "But not before God." For they did not submit to God's righteousness, i.e., they refused to be subject to Christ through faith in whom men are made just by God: "Only in God is my soul at rest" (Ps 63:1); "That the whole world may be subject to God" (Rom 3:19); "How long do you refuse to submit to me?" (Ex 10:3). 819. Then when he says, Christ is the end of the law, he explains what he had said, namely, that they are ignorant of God's righteousness and refuse to submit to Him, while they seek to establish their own righteousness based on the Law. In regard to this it should be noted that, even as the philosophers say, the intention of any lawgiver is to make men virtuous: much more, then, the Old Law given by God to men was directed toward making men virtuous. But the Law was unable to do this of itself, because "the law made nothing perfect" (Heb 7:19); rather, it ordained men to Christ Whom it promised and prefigured: 409 "The law was our custodian until Christ came, that we might justified by faith" (Gal 3:24). And that is what he says, namely, that the end of the law is Christ, to whom the whole Law is ordained: "I have seen the end of all perfection" (Ps 119:96); the end that through Christ men may attain the righteousness the Law intended: "For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh, he condemned sin in the flesh in order that the just requirement of the law might be fulfilled in us" (Rom 8:3-4). And this to everyone that has faith, because he justified his own by faith: "To all who believed in his name he gave power to become children of God" (Jn 1:12). 820. Then when he says, Moses writes, he proves the truth of those things about which the Jew were ignorant, namely, that God's righteousness is more perfect than that of the Law; and this he shows on the authority of Moses, the lawgiver of the Old Law. First therefore he shows by his words the condition of legal justice; Second, he shows the condition of the justice of faith [n. 823]. 821. First, therefore, he says: I have correctly distinguished human righteousness from God's righteousness, for Moses writes that the man who practices the righteousness which is based on the law shall live by it, where my text has: "Keep my laws and judgments, which if a man do, he shall live in them" and (Ez 20:13): "They cast away my judgments, which if a man do, he shall live in them," namely, because by observing the Law a man obtained the advantage of not being killed as a transgressor of the Law: "A man who has violated the law of Moses dies without mercy" (Heb 10:28); "Everyone who curses his father or his mother shall be put to death" (Lev 20:9), and so on for the other commandments. 410 822. We can also say that by observing the Law a man was regulated in the present life, for the Law promised temporal goods and commanded things "which were bodily regulations imposed until a time of reformation" (Heb 9:10). But all this seems contrary to what the Lord answered the person asking Him: "What good deed must I do to have eternal life?" (Mt 19:16); for He answered: "If you would enter life, keep the commandments" (Mt 19:17). Hence, a Gloss on Romans (5:20): "Law came in," says that righteousness based on the Law conferred not only temporal benefits but also eternal life. But Christ's words must be understood according to the spiritual sense of the Law, a sense which refers to faith in Him. But Paul's words refer to the inward sense of the Law according to which the Law makes no mention of eternal life. 823. Then when he says, But the righteousness based on faith, he quotes Moses on righteousness based on faith. First, Moses shows the certitude of faith which ought to be in man's heart; secondly, the effect of faith [v. 8; n. 826]. 824. First, therefore, he says: Moses speaks not only of the righteousness based on the Law, but also of that based on faith. But the righteousness based on faith says, i.e., speaks thus in a man's heart: "Who ascends into heaven and descends?" (Pr 30:4). Who will ascend into heaven? For to hold that this is impossible is to bring Christ down from heaven, i.e., to assert that Christ is not in heaven, which is against what it says in Jn (3:13): "No one has ascended into heaven but the Son of man who descended from heaven. 411 Or again do not say, "Who will descend into the abyss? i.e., into hell, as though considering this impossible; for to deny this is to bring Christ up from the dead, i.e., to deny that Christ died. For after dying He descended into the abyss: "I will penetrate to all the lower parts of the earth" (Sir 24:41). 825. This explanation prevents any doubt about two articles of Christian faith, namely Christ's ascension and his death and descent into hell, the first of which pertains to his supreme exaltation and the second to his lowest humiliations. But it can be explained in another way as giving us certainty about tow other articles: first, the incarnation, in which He descended from heaven to earth. Then the sense is: Do not say in your heart: "Who will ascend into heaven to bring Christ down?" As if to say: This was not necessary, because He came down of His own power. Secondly, of the resurrection, when he continues: Or do not say: "Who will descend into the abyss to bring Christ up from the dead?" as if to say: He descended there, so that he might call Christ thence, as is said in the person of the fool in Wis 2(:1), "No man has been known to return from hell." This explanation accords with the words of Moses in Dt (30:11): "This commandment that I command you this day is not above you, nor far off from you. Nor is it in heaven, that you should say: 'Which of us can go up to heaven to bring it to us?'" Nor is it unseemly, if the Apostle attributes to Christ what Moses said of the commandments of the Law; because Christ is the Word of God in which are all God's commandments. Therefore, one must interpret what he is saying, namely, Who will ascend into heaven to bring Christ down? as if he were saying: "Who can ascend into heaven to bring God's word to us?" and the same must be said in the other which follows. 412 826. Then when he says, But what does the Scripture say, he shows the fruit of faith on the same authority: first, he quotes the authority; secondly, he explains [v. 8b; n. 829]; thirdly, he proves that the explanation is fitting [v. 9; n. 830]. 827. First, therefore he says: But what does the Scripture say? It says this: The word is near you, on your lips and in your heart. For this is what follows after the aforementioned words in Deuteronomy (30:14): The word is very near you, in your mouth and in your heart. As if to say: do not suppose that you are lacking the word of justifying faith, just because Christ is in heaven according to His divine nature and descended into hell after the death of His human nature. For in descending from heaven and rising from the dead, He impressed the word of faith on your lips and in your heart. 828. Hence the statement that the word is near you can be referred to the fact that we have obtained God's word through Christ's birth and resurrection: "It was declared at first by the Lord" (Heb 2:3); "Behold, I have given my words in your mouth" (Jer 1:9). Or, according to the Gloss, the word near should be understood with reference to usefulness, as we say something is "near" us when it is expedient or useful to us. For our heart is cleansed by the word of God: "Now you are clean because of the word which I have spoken to you" (John 15:3). Or it can be referred to the fact that the words of faith, even though they are above reason: "I have given my words in your mouth" (Jer 1:9). "Many things are shown to thee 413 above the understanding of men" (Sir 3:25) but they are not contrary to reason, because truth cannot be contrary to truth. "Thy decrees are very sure" (Ps. 93:5). 829. Then when he says, This is the word, he explains the above words. First, he shows what that word is about which Moses speaks, saying, This is the word of faith which we preach. "Preach the word" (2 Tim 4:2); "He that has my word, let him speak my word with truth" (Jer 23:28). Secondly, he explains how this word is on the lips by confession and in the heart by faith. And this is what he says" confess with your lips that Jesus Christ is Lord, i.e., recognize Him as Lord by submitting your will to Him; and believe in your heart with complete faith which works through love, that God raised him from the dead, because, as it says in 2 Cor (13:4): "He rose by the power of God," which is common to Him and to the Father, you will be saved: "Israel is saved in the Lord with an eternal salvation" (Is 45:17). When he says, Jesus is Lord, he is referring to the mystery of the incarnation; when he says, Christ, the reference is to the resurrection.

[AD 215] Clement of Alexandria on Romans 10:2

For, being ignorant of God's righteousness, and seeking to establish their own, they have not submitted themselves to the righteousness of God."

Source: Clement of Alexandria Stromata Book II

[AD 220] Tertullian on Romans 10:2

For," says he, "being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth." Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness-that is, the righteousness of their law-not receiving Christ, the end (or finisher) of the law.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Romans 10:2

If someone has a love for God but does not know that love must be patient, kind, not envious, not acting wrongly, not puffed up, not ambitious, not seeking its own and so on; if he does not have these things in his love but only loves God in his emotions, then it may rightly be said of him that he has a love for God but not according to knowledge.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 397] Ambrose of Milan on Romans 10:2

I know that you [Emperor Theodosius I] are God-fearing, merciful, gentle and calm, that you have the faith and fear of God in your heart, but often some things escape our notice. Some people have a zeal for God but not according to knowledge. Care must be taken … lest this condition steal upon pious souls.

Source: LETTER 2

[AD 407] John Chrysostom on Romans 10:2

Ought not this then to be a ground for pardoning and not for accusing them? For if it is not of man that they are separated, but through zeal, they deserved to be pitied rather than punished. But observe how adroitly he favors them in the word, and yet shows their unseasonable obstinacy.

Source: Homily 17 on Romans

[AD 407] John Chrysostom on Romans 10:2

Should not the Jews be excused if they have erred because of some misguided zeal? Notice how Paul goes on to remove this excuse from them.

Source: HOMILIES ON ROMANS 17

[AD 418] Pelagius on Romans 10:2

The Jews are zealous in pursuing the law, but they do not understand that Christ came according to the law and that they cannot be justified by the law. Indeed, it is risky to do something without knowledge, because it often turns out contrary to what was expected.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 10:2

Paul adds criticism to his praise, just as food sometimes contains a hook, so that they might derive some benefit from what he had to say.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 10:2

Having once been one of them himself, Paul understood and bore witness that the Jews fought against the gospel out of zeal for God, yet it was a zeal uninformed by true knowledge.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on Romans 10:3

For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."

Source: Against Heresies Book IV

[AD 384] Ambrosiaster on Romans 10:3

Paul says that the Jews did not accept Christ because they were mistaken, not because there was any malice on their part.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:3

Again the word would lead to pardon. But the sequel to stronger accusation, and such as does away with defense of any kind.

"And going about," he says, "to establish their own righteousness, have not submitted themselves unto the righteousness of God."

And these things he says to show, that it was from a petulancy and love of power that they erred, rather than from ignorance, and that not even this righteousness from the deeds of the Law did they establish. [Matthew 21:38; John 12:19, 42] For saying "going about to establish" is what one would do to show this. And in plain words indeed he has not stated this (for he has not said, that they fell short of both righteousnesses), but he has given a hint of it in a very judicious manner, and with the wisdom so befitting him. For if they are still "going about" to establish that, it is very plain that they have not yet established it. If they have not submitted themselves to this, they have fallen short of this also. But he calls it their "own righteousness," either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God. But they that evermore resisted the Holy Ghost, and vexatiously tried to be justified by the Law, came not over to the faith. But as they did not come over to the faith, nor receive the righteousness thereupon ensuing, and were not able to be justified by the Law either, they were thrown out of all resources.

Source: Homily 17 on Romans

[AD 407] John Chrysostom on Romans 10:3

Once again, ignorance would seem to be an excuse for pardoning them. But it turns out to lead only to a stronger accusation.… It was from small-mindedness and a desire for power that they erred rather than from ignorance, and even their own righteousness was not based on keeping the law.

Source: HOMILIES ON ROMANS 17

[AD 418] Pelagius on Romans 10:3

Because the Jews did not know that God justifies by faith alone and because they thought they were righteous by the works of a law they did not keep, they refused to submit themselves to the forgiveness of sins, to prevent the appearance of having been sinners, as it is written: “But the Pharisees, rejecting God’s purpose for themselves, refused to be baptized with John’s baptism.”

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:3

Paul said this about the Jews who because of their self-confidence rejected grace and as a result did not believe in Christ. The Jews, he says, seek to establish a righteousness of their own that comes from the law, not that the law was established by them but rather that they had placed their righteousness in the law which comes from God by supposing that they were able to fulfill this law by themselves. For they were ignorant of the righteousness of God, not that righteousness whereby God is righteous but the one which comes to man from God.

Source: GRACE AND FREE WILL 12.24

[AD 458] Theodoret of Cyrus on Romans 10:3

When Paul talks about the Jews’ own righteousness he means their inappropriate way of keeping the law. For they were trying to keep something which was already out of date.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 202] Irenaeus on Romans 10:4

How is Christ the end of the law if he is not also the cause of it? For he who has brought in the end also created the beginning.

Source: AGAINST HERESIES 4.12.3

[AD 215] Clement of Alexandria on Romans 10:4

And they did not believe the law as prophesying, but the bare word; and they followed through fear, not through disposition and faith. "For Christ is the end of the law for righteousness".
For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law.

Source: Clement of Alexandria Stromata Book II

[AD 215] Clement of Alexandria on Romans 10:4

The Jews did not understand the intention of the law and so failed to practice it. They made up their own version and thought that that was what the law intended. They had no faith in the prophetic power of the law. They followed the bare letter, not the inner meaning—fear, not faith.

Source: STROMATA 2.9.42.5

[AD 235] Hippolytus of Rome on Romans 10:4

And what saith the Lord to him? "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." "Suffer it to be so now," John; thou art not wiser than I. Thou seest as man; I foreknow as God. It becomes me to do this first, and thus to teach. I engage in nothing unbecoming, for I am invested with honour. Dost thou marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendour suits a king: am I come to a prince, and not to a friend? "Suffer it to be so now for thus it becometh us to fulfil all righteousness: "I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfilment, that so after me Paul may exclaim, "Christ is the fulfilling of the law for righteousness to every one that believeth." "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Baptize me, John, in order that no one may despise baptism. I am baptized by thee, the servant, that no one among kings or dignitaries may scorn to be baptized by the hand of a poor priest. Suffer me to go down into the Jordan, in order that they may hear my Father's testimony, and recognise the power of the Son. "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Then at length John suffers Him. "And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased."

Source: Hippolytus Dogmatical and Historical Fragments

[AD 253] Origen of Alexandria on Romans 10:4

Christ is the end of the law, but only for those who believe. Those who do not believe and who do not have Christ do not have the end of the law and therefore cannot come to justification.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Novatian on Romans 10:4

There was indeed a time long ago when attention was to be paid to these shadows and figures prescribing abstinence from foods pronounced good in their creation but forbidden by the law. When Christ, “the end of the law,” came, he cleared up all the ambiguities of the law and all those things which antiquity had shrouded in mystery.

Source: JEWISH FOODS 5.1-2

[AD 382] Apollinaris of Laodicea on Romans 10:4

Christ furnishes believers with holy righteousness, because he is “the end of the law,” and the law prepared the way for Christ by showing that he was the fulfillment of it, the salvation of mankind.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 10:4

See the judgment of Paul. For as he had spoken of a righteousness, and a righteousness, lest they of the Jews which believed should seem to have the one but be excluded from the other, and to be accused of lawlessness (for even these there was no less cause to fear about as being still newly come in), and lest Jews should again expect to achieve it, and should say, Though we have not at present fulfilled it, yet we certainly will fulfil it, see what ground he takes. He shows that there is but one righteousness, and that has its full issue in this, and that he that has taken to himself this, the one by faith, has fulfilled that also. But he that rejects this, falls short as well of that also. For if Christ be "the end of the Law," he that has not Christ, even if he seem to have that righteousness, has it not. But he that has Christ, even though he have not fulfilled the Law aright, has received the whole. For the end of the physician's art is health. As then he that can make whole, even though he has not the physician's art, has everything; but he that knows not how to heal, though he seem to be a follower of the art, comes short of everything: so is it in the case of the Law and of faith. He that has this has the end of that likewise, but he that is without this is an alien from both. For what was the object of the Law? To make man righteous. But it had not the power, for no one fulfilled it. This then was the end of the Law and to this it looked throughout, and for this all its parts were made, its feasts, and commandments, and sacrifices, and all besides, that man might be justified. But this end Christ gave a fuller accomplishment of through faith. Be not then afraid, he says, as if transgressing the Law in having come over to the faith. For then do you transgress it, when for it thou dost not believe Christ. If you believe in Him, then you have fulfilled it also, and much more than it commanded. For you have received a much greater righteousness. Next, since this was an assertion, he again brings proof of it from the Scriptures.

Source: Homily 17 on Romans

[AD 407] John Chrysostom on Romans 10:4

There is only one righteousness, which finds its fulfillment in Christ.… Even someone who has failed to keep the law properly will be righteous if he has Christ … but the man who does not have Christ is a stranger to the law as well.

Source: HOMILIES ON ROMANS 17

[AD 418] Pelagius on Romans 10:4

On the day that one believes in Christ it is as if one has fulfilled the whole law.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 425] Severian of Gabala on Romans 10:4

This does not mean that Christ is a part of the law but rather that he is the beginning of a new life. The law has come to an end; it has ceased.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 471] Gennadius of Constantinople on Romans 10:4

Christ fulfilled the law’s purpose by granting the righteousness which comes by faith in him to all those who accepted him.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 253] Origen of Alexandria on Romans 10:5

Moses did not say that the man who practices the righteousness of the law will live forever but only that he will live by it in this life. For Christ is the end of the law, as the apostle says, and without Christ it is impossible to fulfill the righteousness of the law.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:5

Paul says this because the righteousness of the law of Moses did not make people guilty as long as they kept it.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 10:5

Paul says that the man who fulfilled the law would enjoy the good things promised by it, that is to say, “a land flowing with milk and honey.”

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 10:5

What he means is this. Moses shows us the righteousness ensuing from the Law, what sort it is of, and whence. What sort is it then of, and what does it consist in? In fulfilling the commandments. "He (R.T. the man), that does these things," He says, "shall live by (or in), them." [Leviticus 18:5] And there is no other way of becoming righteous in the Law save by fulfilling the whole of it. But this has not been possible for any one, and therefore this righteousness has failed them. (διαπέπτωκεν). But tell us, Paul, of the other righteousness also, that which is of grace. What is that then, and of what does it consist? Hear the words in which he gives a clear sketch of it. For after he had refuted the other, he next goes on to this, and says,

Source: Homily 17 on Romans

[AD 407] John Chrysostom on Romans 10:5

In fact this has proved to be impossible, and therefore the law’s righteousness has failed those who tried to keep it.

Source: HOMILIES ON ROMANS 17

[AD 418] Pelagius on Romans 10:5

Moses distinguished between two kinds of righteousness, the righteousness of faith and the righteousness of works. The latter justifies the suppliant by deeds, but the former justifies by belief alone.… In this age no one keeps the law perfectly without Christ. Believing in him is also implied in the law. On account of this passage some think that the Jews have earned only this present life by the works of the law, but the words of the Lord show that this is not true. When he was asked about eternal life the Lord stipulated the commandments of the law: “If you would enter life, keep the commandments.” From this we understand that one who kept the law at that time had everlasting life.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 420] Jerome on Romans 10:5

Scripture says not that he will find life through the law, in the sense that through it he will live in heaven but that he will find life through it to the extent that what he will reap what he deserves in this world.

Source: SERMONS ON THE GOSPEL OF MARK 76

[AD 471] Gennadius of Constantinople on Romans 10:5

Comparing the law with the glory of grace, Paul says that even Moses could not have been justified by the law unless he fulfilled all the commandments of the law.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on Romans 10:6

Impossible that he could attain to salvation who had fallen under the power of sin, the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom

Source: Against Heresies Book III

[AD 407] John Chrysostom on Romans 10:6-9

To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? He gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things (for when you do all, then you shall live); but the righteousness which is of faith does not say this, but what?

"If you confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved." Then again that we may not seem to be making it contemptible by showing it to be easy and cheap, observe how he expands his account of it. For he does not come immediately to the words just given, but what does he say? "But the righteousness which is of faith says on this wise; Say not in your heart, Who shall go up into heaven? (that is, to bring Christ down); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.") For as to the virtue manifested in works there is opposed a listlessness, which relaxes our labors, and it requires a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigor to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham's case, so he does here also. For having there shown that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were a thing of no account, to extol the nature of faith, he says, "Who against hope believed in hope, that he might become the father of many nations. And being not weak in faith, he considered his own body now dead, and the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform" [Romans 4:18-21]: so he showed that there is need of vigor, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he does here also, and shows that it requires a wise mind, and a spirit heavenly (Gr. heaven-reaching) and great. And he does not say merely, "Say not," but, "Say not in your heart," that is, do not so much as think of doubting and saying with yourself, And how can this be? You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God. The Jews, however, did not merely assert this, but that it was not possible to be justified by faith. But himself turns even what had taken place to another account, that having shown the thing to be so great, that even after it had taken place it required faith, he might seem with good reason to bestow a crown on these: and he uses the words which are found in the Old Testament, being always at pains to keep quite clear of the charges of love of novelties, and of opposition to it. For this, which he here says of faith, Moses says to them of the commandment, so showing that they had enjoyed at God's hand a great benefit. For there is no need to say, he means, that one must go up to heaven, or cross a great sea, and then receive the commandments, but things so great and grand has God made of easy access to us. And what means the phrase, "The Word is near you?" That is, It is easy. For in your mind and in your tongue is your salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if you be not minded to cross so much as the threshold, you may even while you sit at home be saved. For "in your mouth and in your heart" is the source of salvation. And then on another score also he makes the word of faith easy, and says, that "God raised Him from the dead." For just reflect upon the worthiness of the Worker, and you will no longer see any difficulty in the thing. That He is Lord then, is plain from the resurrection. And this he said at the beginning even of the Epistle. "Which was declared to be the Son of God with power ... by the resurrection from the dead." [Romans 1:4] But that the resurrection is easy too, has been shown even to those who are very unbelieving, from the might of the Worker of it. Since then the righteousness is greater, and light and easy to receive, is it not a sign of the utmost contentiousness to leave what is light and easy, and set about impossibilities? For they could not say that it was a thing they declined as burdensome. See then how he deprives them of all excuse. For what do they deserve to have said in their defense, who choose what is burdensome and impracticable, and pass by what is light, and able to save them, and to give them those things which the Law could not give? All this can come only from a contentious spirit, which is in a state of rebellion against God. For the Law is galling (ἐ παχθὴς), but grace is easy. The Law, though they dispute never so much, does not save; Grace yields the righteousness resulting from itself, and that from the Law likewise. What plea then is to rescue them, since they are disposed to be contentious against this, but cling to that to no purpose whatever? Then, since he had made a strong assertion, he again confirms it from the Scripture.

Source: Homily 17 on Romans

[AD 458] Theodoret of Cyrus on Romans 10:6

These are the words not of Moses but of the God of all things, who was using Moses as his mouthpiece.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 253] Origen of Alexandria on Romans 10:7

We are not to think that Christ is in heaven in such a way as to be absent from the depths.… Furthermore, if someone should go down into the depths in his mind and thought, thinking that Christ is contained there and that he can somehow be called back from the dead … let him realize that he ought to think of Christ as he thinks of the Word, the truth and the righteousness of God. These things are not limited to a particular place but are present everywhere, nor can they be called up from the lower depths, but they can be grasped only by the mind and the intellect.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:7

The quotation is from Deuteronomy [30:12], but the last phrase is the apostle’s own addition. He says that someone who does not doubt about the hope which is in Christ has the righteousness of faith.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 10:7

The Word of God leaves believers in no doubt either about the descent of the Lord from heaven for our sake or about the resurrection from the dead and the ascent into heaven.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 202] Irenaeus on Romans 10:8

); and "the word is nigh thee, in thy mouth and in thy heart"

Source: Fragments from the Lost Writings of Irenaeus

[AD 253] Origen of Alexandria on Romans 10:8

Here we have to bear in mind the important distinction between what is possible in theory and what is realized in practice.… Christ, who is the Word of God, is potentially near us and near everyone, but this is only realized in practice when I confess with my mouth that Christ is Lord and when I believe in my heart that God has raised him from the dead.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 253] Origen of Alexandria on Romans 10:8

By this Paul indicates that Christ is in the heart of all men by virtue of his being the Word or reason [logos] embedded in all things by sharing in which all men are rational.

Source: ON FIRST PRINCIPLES 1.3.6

[AD 311] Peter of Alexandria on Romans 10:8

For the word which we believe is near us, in our mouth, and in our heart; which they, being put in remembrance of, will learn to confess with their mouths that Jesus is the Christ; believing in their heart that God hath raised him from the dead, and being as those who hear, that "with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

[AD 384] Ambrosiaster on Romans 10:8

This is said in Deuteronomy [30:14] in order to show that belief [in Christ] is not all that foreign to our mind or to our nature. Even though we cannot see him with our eyes, what we believe is not out of harmony with the nature of our minds and our way of speaking.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 418] Pelagius on Romans 10:8

Historically speaking, Moses said this about the law, but the apostle applies it to Christ, because the law was neither in heaven nor in the abyss. Or it may mean that Paul is ordering them to meditate constantly on the law so that they may find Christ in it. The “word of faith which we preach” is the New Testament.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 202] Irenaeus on Romans 10:9

Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved."

Source: Against Heresies Book III

[AD 418] Pelagius on Romans 10:9

The testimony of the heart is the confession of the mouth. “You will be saved” from past transgressions, not from future ones.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:9

The creed builds up in you what you ought to believe and confess in order to be saved.

Source: SERMONS FOR THE RECENT CONVERTS, HOMILY 214.1

[AD 108] Ignatius of Antioch on Romans 10:10

It is better for a man to be silent and be a Christian than to talk and not be one.… Men believe with the heart and confess with the mouth, the one unto righteousness, the other unto salvation. It is good to teach, if the teacher also does what he says.

Source: EPISTLE TO THE EPHESIANS 15

[AD 215] Clement of Alexandria on Romans 10:10

"For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Wherefore the Scripture saith, "Whosoever believeth on Him shah not be put to shame.".
But neither will this utterance be found to be spoken universally; for all the saved have confessed with the confession made by the voice, and departed.
This confession is followed by that which is partial, that before the authorities, if necessary, and reason dictate. For he will confess rightly with his voice who has first confessed by his disposition.
Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved."

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on Romans 10:10

For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts? " when David prays "Create in me a clean heart, O God," and Paul declares, "With the heart man believeth unto righteousness," and John says, "By his own heart is each man condemned; " when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles:

Source: A Treatise on the Soul

[AD 220] Tertullian on Romans 10:10

And we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart; I must love God, and my neighbour as myself: for `on these two precepts the whole Law hangeth, and the prophets, 'not on the emptiness of my lungs and intestines.

Source: On Fasting

[AD 384] Ambrosiaster on Romans 10:10

What Paul previously spoke about he now makes clear. The rule of faith is to believe that Jesus is Lord and not to be ashamed to confess that God raised him from the dead and has taken him up to heaven with his body, whence he will come again.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on Romans 10:10

With these twin trumpets of heart and mouth we arrive at that holy land, viz., the grace of resurrection. So let them always sound together in harmony for us, that we may always hear the voice of God. Let the utterances of the angels and prophets arouse us and move us to hasten to higher things.

Source: On the Death of Satyrus 2.112

[AD 407] John Chrysostom on Romans 10:10

The understanding must be strongly fixed in pious faith, and the tongue must herald forth by its confession the solid resolution of the mind.

Source: BAPTISMAL INSTRUCTIONS 1.19

[AD 418] Pelagius on Romans 10:10

If faith avails for righteousness and confession for salvation, there is no distinction between the Jew who believes and the Gentile who believes.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:10

The innumerable and multiple rites by which the Jewish people had been oppressed have been taken away, so that in the mercy of God we might attain salvation by the simplicity of a confession of faith.

Source: AUGUSTINE ON ROMANS 67

[AD 430] Augustine of Hippo on Romans 10:10

Did not almost all those who disowned Christ in the presence of their persecutors keep in their hearts what they believed about him? Yet, for not making with their mouth profession of faith unto salvation they perished, except those who repented and lived again.

Source: Against Lying 6.13

[AD 430] Augustine of Hippo on Romans 10:10

This condition is fulfilled at the time of baptism, when faith and profession of faith are all that is demanded for one to be baptized.

Source: THE CHRISTIAN LIFE 13

[AD 430] Augustine of Hippo on Romans 10:10

This profession of faith is the creed which you will be going over in your thoughts and repeating from memory.

Source: A Sermon to Catechumens on the Creed 1

[AD 430] Augustine of Hippo on Romans 10:10

We who expect to reign in everlasting righteousness can only be saved from this wicked world if while for our neighbor’s salvation we profess with our lips the faith which we carry about in our heart, we exercise a pious and careful vigilance to see that this faith in us is not sullied in any point of belief by the deceitful snares of heretics.

Source: On Faith and the Creed 1.1

[AD 1274] Thomas Aquinas on Romans 10:10

After explaining that confession on the lips and faith in the heart work salvation, the Apostle proves what he had said, setting out an example of this in two points which Moses seems to mention [n. 826], here he proves what he had said in the universal. And concerning this he does three things. First, he shows that by faith and confession of faith man obtains salvation; secondly, he lays down the order of salvation [v. 14; n. 835]; thirdly, he draws the conclusion [v. 17; n. 844]. 831. In regard to the first he does three things [n. 833, 834]. First, he presents his proposition, saying: I am correct in saying that if you confess with your lips and believe in your heart, you will be saved; for man believes with his heart and so is justified, i.e. he believes in order that he may obtain righteousness through faith: "Since we are justified through faith" (Rom 5:1). 415 Notice that he says man believes with his heart, i.e., his will, because man cannot believe, unless he wills. For the intellect of the believer, unlike that of the philosopher, does not assent to the truth as though compelled by force of reason; rather, he is moved to assent by the will, therefore, knowing does not pertain to man's righteousness, which is in the will, but to the belief: "Abraham believed God, and it was reckoned to him as justice" (Gen 15:6). But after he has been justified by faith, it is required that his faith work through love, in order to achieve salvation. Hence, he adds: he confesses with his lips unto salvation, i.e., to reach eternal salvation. 832. Three kinds of confession are necessary for salvation. First, the confession of one's own iniquity: "I said: 'I will confess my transgressions to the Lord'" (Ps 32:5), which is the confession of the repentant. The second is that by which a man confesses the goodness of God mercifully bestowing His benefits: "Sing to the Lord a new song, for he has done marvelous things: (Ps 98:11) and this is the confession of one giving thanks. The third is the confession of divine truth: "Every one who confesses me before men, I will also confess before my Father who is in heaven" (Mt 10:32) and this is the confession of the believer, about which the Apostle is now speaking. This confession is necessary for salvation, depending on circumstances of place and time, namely when one's faith is demanded, namely, by a persecutor of the faith, as when the faith is endangered by an alien [belief]. Prelates especially ought to preach the faith to their subjects. Therefore, the baptized are anointed on the forehead with chrism in the form of a cross, so that they will not be ashamed to confess Christ crucified: "I am not 416 ashamed of the gospel" (Rom 1:16). What is said about confessing the faith applies to all virtuous acts necessary for salvation according to circumstances of time and place. for the precepts commanding the performance of these acts oblige us always but not for every moment of the day. 833. Secondly, he proves his proposition with an authority when he says: For the Scripture, namely (Is 28:16) says: No one who believes in him with living faith will be put to shame, i.e., miss salvation: "Ye that fear the Lord, believe him: and your reward shall not be made void" (Sir 2:8). But our text has: "He who believes will not be in haste," as was said above. 834. Thirdly, when he says, there is no distinction, he shows that this applies to all men. First, he asserts that in this matter there is no distinction between Jew and Greek: "Here there cannot be Greek and Jew circumcised and uncircumcised" (Col 3:11). Secondly, he proves this with two reasons. The first is based on the fact that the same lord is lord of all; consequently, he provides for the salvation of all. The second is based on the fact that He bestows his riches upon all who call on him. For if His riches were not sufficient to supply for all, one might suppose that He could not provide for all believer. However, the riches of His goodness and mercy are inexhaustible "Or do you presume upon the riches of his goodness?" (Rom 2:4); "God, who is rich in mercy" (Eph 2:4). Thirdly, he proves the same thing on the authority of Joel (2:32): Everyone who calls upon the name of the Lord will be saved. This is done by calling on Him through love and devout worship: "When he calls on me, I will answer him" (Ps 91:15). 417 835. Then when he says, But how are men to call upon him, he presents the order in which one is called to salvation, which is from faith. In regard to this he does two things: first, he shows that the later steps in this order cannot occur without the earlier; secondly, he shows that after the earlier steps have been taken, the later do not necessarily follow [v. 16; n. 842]. In regard to the first he does two things: first, he presents the order of things required for salvation; secondly, he supports what he had supposed [v. 15b; n. 839]. 836. First, therefore, he presents five things in order, beginning with the step which calls upon God. Therefore, he says: How are they to call upon him in whom they have not believed? As if to say: It is certainly true that unless faith is present, one cannot call on God to save him. This calling upon God pertains to confession with the lips, which proceed from faith in the heart: "We believed, and so we spoke" (1 Cor 4:13). 837. Secondly, he moves from faith to hearing when he adds: and how are they to believe in him of whom they have never heard? For one is said to believe things which are said to him by others and which he does not see: "It is no longer because of your words that we believe, for we have heard for ourselves and we know that this is indeed the Savior of the world" (Jn 4:42). But hearing is twofold: one is internal, by which one hears form God revealing: "Let me hear what God the Lord will speak" (Ps 85:8); the other is that by which 418 someone hears another man speaking in his presence: "While Peter was still saying this, the Holy Spirit fell on all who heard the word" (Ac 10:44). The first kind of hearing pertains to the grace of prophecy, which is given to certain definite persons, but not to all, as it says in 1 Cor (12:4): "There are varieties of gifts." But because he is now speaking of something that can pertain to all without distinction, it is the second kind of hearing that he has in mind. That is why he adds: and how are they to hear without a preacher? For outward hearing in the listener cannot occur without an action of the speaker. This is why the Lord commanded the disciples: "Go into the whole world and preach the gospel to every creature" (Mt 28:19). But preachers do not possess the truths of faith of themselves but from God: "What I have heard from the Lord of hosts, the God of Israel, I announce to you" (Is 21:10); "For I received from the Lord what I also delivered to you" (1 Cor 11:23). Therefore, he adds: and how can men preach unless they are sent? As if to say: worthily: "I did not send the prophets, yet they ran" (Jer 23:21). 838. But some are sent by the Lord in two ways. In one way, immediately by God Himself through internal inspiration: "And now the Lord God has sent me and his Spirit" (Jer 48:16). Sometimes the sign of this sending is the authority of Holy Scripture; hence, when John the Baptist was asked who he was, he invoked the authority of a prophet: "I am the voice of one crying in the wilderness, "Make straight the way of the Lord, as the prophet Isaiah said'" (Jn 1:23). Sometimes it is the truth of what is announced. Hence, in contrast to this it says in Dt (18:22): "When a prophet speaks in the name of the Lord, if the words does not come to pass of come true, 419 that is a word which the Lord has not spoken." Sometimes the sign of this sending is the working of a miracle. Hence it says in Ex (4:1) that when Moses said to the Lord: "They will not believe me or listen to my voice," the Lord gave him power to perform signs. Nevertheless, the last two are not sufficient proof of a divine mission, especially when someone says something contrary to the faith. For it says in Dt (13:1): "If a prophet arises among you and gives you a sign or a wonder, and the sign or wonder comes to pass, and if he says, "Let us go after other gods," you shall not listen to the words of that prophet." Secondly, some are sent by God mediately on the authority of prelates, who take God's place: "With him we are sending the brother who is famous among all the churches for his preaching of the gospel" (2 Cor 8:18). 839. Then when he says, As it is written, he quotes an authority to prove what he had said about the need for preachers to be sent. He says As it is written, namely, in Is (52:7): how beautiful are the feet of those who preach the good news! Here our text has How beautiful on the mountain are the feet of those who preach and announce peace, announcing good. And something similar is found in Nahum (1:15): "Behold on the mountains the feet of those who evangelize and announce peace." 840. In these words, first, the procedure of the preachers in commended when he says, how beautiful are the feet. This can be interpreted in two ways: in one way, so that by feet is understood their procedure, namely, because they proceed according to due order, not usurping the office of preachers: "How graceful are your feet in sandals, O queenly maiden!" ( Song 7:1). 420 In another way, by feet are understood their affections which are right, as long as they announce God's word not with the intention of praise or gain but for the salvation of men and the glory of God: "Their feet were straight" (Ez 1:7). 841. Secondly, he touches on the preacher's subject matter, which is twofold. For they preach things useful for the present life. These he designates when he says, who preach peace, which is of three kinds. First, they announce the peace which Christ made between men and God: "God was in Christ reconciling the world to himself, entrusting to us the word of reconciliation" (2 Cor 5:19). Secondly, he announces peace to be had with all men: "If possible, so far as it depends upon you, live peaceably with all" (Rom 12:18). Thirdly, they announce the way a man can have peace within himself: "Much peace to them that love your law" (Ps 119:165). Under these three are contained everything useful in this life for salvation with respect to God, to ones neighbor and oneself. They also preach the things we hope to have in the other life. In regard to these he says, preaching good things: "He will set him over all his goods" (Lk 12:44). 842. Then when he says, But they have not all heeded, he shows that the later steps do not always follow. For although one cannot believe, unless he hears the word of the preacher, nevertheless, not everyone who hears believes; and this is what he says: But they have not all heeded the gospel: "Not all have faith" (2 Th 3:2). He says this to show that the outwardly spoken word of the preacher is not sufficient to cause faith, unless a man's heart is attracted inwardly by the power of God 421 29 Thomas comments in this paragraph on the Latin phrase auditui nostro, which could be translated in both of the ways he mentions. The ambiguity is difficult to reproduce in translation. speaking: "Everyone who has heard and learned from the Father comes to me" (Jn 6:45). Consequently, if men believe, it should not be attributed to the industry of the preacher. It also shows that not all unbelievers are excused from sin, but those who do not hear: "If I had not come and spoken to them they would have no sin, but now they have no excuse for their sin" (Jn 15:22). And this is more consonant with what the Apostle will say further on. 843. Secondly, he cites his authority for this, when he says: for Isaiah says, "Lord, who has believed what he had heard from us?" As if to say: A few; "Thou art among unbelievers and destroyers" (Ez 2:6); "For I have become as one who gleans in autumn the grapes of the vintage" (Mic 7:1). Isaiah said this because he foresaw the future unbelief of the Jews: "With a great spirit he saw the last things" (Sir 48:27). And he says what he had heard from us, referring either to what they heard from God, as is said in Obadiah 5(:1), "We have heard a heard thing from the Lord, and sent messengers to the nations"; or referring to what men heard from the apostles: "They heard your words, and they did not do them" (Ez 33:32).29 844. Then when he says, faith comes from hearing, he draws his conclusion from the foregoing, saying: Therefore, since they do not believe unless they hear, faith comes from hearing: "As soon as they heard of me they obeyed me" (Ps 18:44). But if faith comes from hearing, how can it be a divinely infused virtue? The answer is that two things are required for faith: one is the inclining of the heart to believe; and this does not come from hearing, but from the gift of grace; the other is a decision about what to believe and comes from hearing. Thus, Cornelius whose heart 422 was inclined toward belief, needed Peter to be sent to him to point out what he should believe. From the fact that they do not hear without a preacher who must be sent (v. 14), he concludes that what is heard by believers is the word of the preacher, which is the word of Christ; either because it is about Christ: "We preach Christ" (1 Cor 1:23), or because they have been sent by Christ: "For I received from the Lord what I also delivered to you" (1 Cor 11:23).

[AD 253] Origen of Alexandria on Romans 10:11

If no one who believes in him will be put to shame, it is clear that those who sin will be, just as Adam sinned and was ashamed and hid himself. So whoever incurs the shame of sin obviously does not believe.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:11

On the day of judgment, when everything will be examined and all false opinions and teachings will be overthrown, then those who believe in Christ will rejoice, seeing it revealed to all that what they believed is true and what was thought to be foolish was wise. For they will look at others and see that they alone are glorified and wise, when they had been considered contemptible and crazy. This will be the real test, when rewards and condemnation are decreed.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:11-13

You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, "Every one that believes," point out the faith. But the words, "Whosoever shall call upon," set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. "For there is," he says, "no difference between the Jew and the Greek." And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, "Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God" [Romans 3:29-30]:— So he says here also, "For the same Lord over all is rich unto all (and upon all)." [Romans 3:22] You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considers it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all. For since what distresses him the most was, that they, who were in the enjoyment of a prerogative over the whole world, should now by the faith be degraded from these thrones, and be no wit better off than others, he brings the Prophets in constantly as foretelling, that they would have equal honor with them. "For whosoever," he says, "believes in Him shall not be ashamed" [Isaiah 28:16]; and, "Whosoever shall call upon the Name of the Lord shall be saved." [Joel 2:32] And the "whosoever" is put in all cases, that they might not say anything in reply. But there is nothing worse than vainglory. For it was this, this most especially, which proved their ruin. Whence Christ also said to them, "How can you believe, which receive glory one of another, and seek not the glory which comes of God only?" [John 5:44] This, with ruin, exposes men also to much ridicule and before the punishment in the other world involves them in ills unnumbered in this. And if it seem good, that you may learn this clearly, leaving for the present the heavens which that puts us out of, and the hell which it thrusts us into, let us investigate the whole matter as here before us. What then can be more wasteful than this? What more disgraceful, or more offensive? For that this disorder is a wasteful one is plain from the people who spend to no purpose whatsoever on theatres, horse-races, and other such irrelevant expenditures: from those that build the fine and expensive houses, and fit up everything in a useless style of extravagance, on which I must not enter in this discourse. But that a person diseased in this way must needs be extravagant, and expensive, and rapacious, and covetous, anybody can see. For that he may have food to give the brute, he thrusts his hand into the substance of others. And why do I talk of substance? It is not money only but souls also that this fire devours, and it works not death here only, but also hereafter. For vanity is the mother of hell, and greatly kindles that fire, and the venomous worm. One may see that it has power even over the dead. And what can be worse than this? For the other passions are put an end to by death, but this even after death shows its force, and strives to display its nature even in the dead corpse. For when men give orders on their death-bed to raise to them fine monuments, which will waste all their substance, and take pains to lay out beforehand a vast extravagance in their funeral, and in their lifetime insult the poor that come to them for a penny and a single loaf, but when they are dead give a rich banquet to the worm, why seek any more exorbitant thraldom to the disease? From this mischief also irregular loves are conceived. For there are many whom it is not the beauty of the appearance, nor the desire of lying with her, but the wish to boast that "I have made conquest of such an one," has even drawn into adultery. And why need I mention the other mischiefs that spring of this? For I had rather be long (3 manuscripts διηνεκὥς) the slave of ten thousand savages, than of vanity once. For even they do not put such commands upon their captives, as this vice lays upon its votaries. Because it says, Be thou every one's slave, be he nobler or be he lower than yourself. Despise your soul, neglect virtue, laugh at freedom, immolate your salvation, and if you do any good thing, do it not to please God, but to display it to the many, that for these things you may even lose your crown. And if you give alms, or if you fast, undergo the pains, but take care to lose the gain. What can be more cruel than these commands? Hence grudging bears sway, hence haughtiness, hence covetousness, the mother of evils. For the swarm of domestics, and the black servants liveried in gold, and the hangers on, and the flatterers, and the silver-tinselled chariots, and the other absurdities greater than these, are not had for any pleasure's sake or necessity, but for mere vanity. Yes, one will say, but that this affliction is an evil, anybody can see; but how we are to keep quite clear of it, this is what you should tell us. Well then, in the first place, if you persuade yourself that this disorder is a baneful one, you will have made a very good beginning towards correcting it. For when a man is sick, he speedily sends for the physician, if he be first made acquainted with the fact that he is sick. But if you seek for another way besides to escape from hence, look to God continually, and be content with glory from Him; and if you find the passion tickling you, and stirring you to tell your well-doings to your fellow-servants, bethink yourself next, that after telling them you gain nothing. Quench the absurd desire, and say to your soul, Lo, you have been so long big with your own well-doings to tell them, and you have not had the courage to keep them to yourself, but hast blabbed them out to all. What good then have you gotten from this? None at all, but loss to the utmost, and avoidance of all that had been gathered together with much labor. And besides this, consider another thing also, which is, that most men's opinion is perverted, and not perverted only, but that it withers away so soon.

For supposing they do admire you for the time, when the occasion has gone by they will have forgotten it all, and have taken away from you the crown God had given, and have been unable to secure to you that from themselves. And yet if this were abiding, it were a most miserable thing to exchange that for this. But when even this has gone, what defense shall we be able to make for betraying the abiding one for the sake of the unabiding one, for losing such blessings for the sake of credit with a few? And indeed even if they who praise were numerous, even for this they were to be pitied, and the more so the more numerous those who do it. But if you are surprised at what I have said, hear Christ giving His sentence in this way, "Woe unto you, when all men speak well of you." [Luke 6:26] And so indeed it should seem. For if in every art you look to the workmen (δημιουργους) in it to be judges of it, how come you to trust the proving of virtue to the many, and not most of all to Him Who knows it more surely then any, and is best able to applaud and to crown it? This saying then, let us inscribe both on our walls and our doors and our mind, and let us keep constantly saying to ourselves, "Woe unto us, when all men speak well of us." For even they that so speak slander one afterward as a vain person, and fond of honor, and covetous of their good word. But God does not so. But when He sees you coveting the glory that comes of Him, then He will praise you most, and respect (θαυμάσεται om. in most manuscripts) you, and proclaim you conqueror. Not so man; but, when he finds you slavish instead of free, by gratifying you often by bare words with false praise, he snatches from you your true meed, and makes you more of a menial than a purchased slave. For those last men get to obey them after their orders, but thou even without orders makest yourself a slave. For thou dost not even wait to hear something from them, but if you merely know wherein you may gratify them, even without their command you do all. What hell then should we not deserve, for giving the wicked pleasure, and courting their service before they give orders, while we will not hearken to God, even when He every day commands and exhorts us? And yet if you are covetous of glory and praise, avoid the praise that comes of men, and then you will attain to glory. Turn aside from fair speeches, and then you will obtain praises without number both from God and from men. For there is no one we are used to give so much glory to, as the man who looks down upon glory, or to praise and respect so much as the man who thinks scorn of getting respected and praised. And if we do so, much more will the God of the universe. And when He glorifies you and praises you, what man can be more justly pronounced blessed? For there is not a greater difference between glory and disgrace, than between the glory from above and that of men. Or rather, there is a much greater, aye an infinite difference. For if this, even when it does not get put beside any other, is but a base and uncomely one, when we come to scrutinize it by the other's side, just consider how great its baseness will be found to be! For as a prostitute stands at her place and lets herself out to any one, so are they that be slaves of vanity. Or rather, these be more base than she. For that sort of women do in many instances treat those enamoured of them with scorn. But you prostitute yourself to everybody, whether runaway slaves, or thieves, or cut-purses (for it is of these and such as these that the play-houses that applaud you consist), and those whom as individuals you hold to be nothing worth, when in a body, you honor more than your own salvation and show yourself less worthy of honor than any of them. For how can you be else than less worthy, when you stand in need of the good word of others, and fancy that you have not enough by yourself, unless you receive the glory that comes of others? Do you not perceive, pray, beside what I have said, that as you are an object of notice, and known to every body, if you should commit a fault, you will have accusers unnumbered; but if unknown, you will remain in security? Yes, a man may say, but then if I do well I shall have admirers unnumbered. Now the fearful thing is, that it is not only when you sin, but even when you do aright, that the disorder of vanity does you mischief, in the former case subverting thousands, in the present bereaving you entirely of your reward. It is then a sad thing, and replete with disgrace of every kind, to be in love with glory even in civil matters. But when even in spiritual you are in the same plight what excuse is there left remaining for you, when you are not minded to yield God even as much honor as you have yourself from your servants? For even the slave "looks to the eyes of his master" [Psalm 123:2], and the hireling to his employer, who is to pay him wages, and the disciple to his master. But you do just the contrary. Having left the God that hired you, even your Master, you look to your fellow-servants; and this knowing that God remembers your well-doings even after this life, but man only for the present. And when you have spectators assembled in Heaven, you are gathering together spectators upon earth. And where the wrestler struggles, there he would be honored; but thou, while your wrestling is above, art anxious to gain you a crown below. And what can be worse than madness like this? But let us look, if it seem proper, at the crowns also. For one is formed by haughtiness, and a second by grudging against another, and a third by dissimulation and flattery, another again by wealth, and another by servile obsequiousness. And like as children at their childish play put crowns of grass upon one another, and many a time laugh at him that is crowned behind his back; thus now also they that pass their praises upon you, many a time joke by themselves at their putting the grass upon us. And would it were grass only! But now the crown is laden with much mischief, and ruins all our well-doings. Taking then the vileness of it into consideration, flee from the damage entailed. For how many would you have to praise you? A hundred? Or twice, or thrice, or four times as many? Or rather, if you please, put them at ten times or twenty times as many, and let there be two or four thousand, or if you will, even ten thousand to applaud you. Still these be no better than so many daws cawing from above. Or rather taking the assemblage of the angels into consideration, these will seem more vile than even worms, and their good word of not so much solidity as a cobweb, or a smoke, or a dream.

Hear then how Paul, who saw through these things thoroughly, is so far from seeking after them, that he even deprecates them, in the words, "But God forbid that I should glory, save in the cross of Christ." [Galatians 6:14] This glory then be thou also emulous of, that you may not provoke the Master, because in so doing you are insulting God, and not yourself alone. For if you even were a painter, and had some pupil, and he were to omit showing you his practice of the art, but set forth his painting publicly just to any body that chanted to observe it, you would not take it quietly. But if this even with your fellow-servants were an insult, how much more with the Master! But if you have a mind to learn on other grounds to feel scorn for the thing, be of a lofty mind, laugh at appearances, increase your love of real glory, be filled with a spiritual temper, say to your soul as Paul did, "Do you not know that we shall judge angels?" [1 Corinthians 6:3] and having by this roused it up, go on to rebuke it, and say, You who judges the angels, will you let yourself be judged of off-scourings, and be praised with dancers, and mimics, and gladiators, and horse-drivers? For these men do follow after applause of this sort. But do thou poise your wing high above the din of these, and emulate that citizen of the wilderness, John, and learn how he was above regarding the multitude, and did not turn him to look at flatterers, but when he saw all the dwellers in Palestine poured forth about him, and wondering, and astonished at him, he was not puffed up with such honor as this, but rose up against them, and discoursing to his great concourse as if to one youth, he thus rebuked them and said, "You serpents, you generation of vipers!" [Matthew 3:7] Yet it was for him that they had run together, and left the cities, in order to see that holy personage, and still none of these things unnerved him. For he was far above glory, and free from all vanity. So also Stephen, when he saw the same people again, not honoring him, but mad upon him, and gnashing their teeth, being lifted above their wrath, said, "You stiff-necked and uncircumcised in heart." [Acts 7:51] Thus also Elias, when those armies were present, and the king, and all the people, said, "How long halt ye upon both your hips?" [1 Kings 18:21, Septuagint, true sense of "halt."] But we flatter all, court all, with this servile obsequiousness buying their honor. Wherefore all things are turned upside down, and for this favor the business of Christianity is betrayed, and everything neglected for the opinion of the generality. Let us then banish this passion, and then we shall have a right notion of liberty, and of the haven, and the calm. For the vain man is ever like persons in a storm, trembling, and fearing, and serving a thousand masters. But he that is clear of this thraldom, is like men in havens, enjoying a liberty untainted. Not so that person, but as many acquaintances as he has, so many masters has he, and he is forced to be a slave to all of them. How then are we to get free from this hard bondage? It is by growing enamoured of another glory, which is really glory. For as with those that are enamoured of persons, the sight of some handsomer one does by its being seen take them off from the first: so with those that court the glory which comes from us men, the glory from heaven, if it gleams on them, has power to lead them off from this. Let us then look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other, and have the benefit of much pleasure by enjoying this continually. Which may we all attain to by the grace and love toward man, etc.

Source: Homily 17 on Romans

[AD 418] Pelagius on Romans 10:11

This applies not only to the Jews but to everyone. Do not put believers to shame, therefore, on account of their former actions, since the Scripture says that they cannot be put to shame.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 444] Cyril of Alexandria on Romans 10:11

Israel ought not to suppose that salvation by faith is a blessing peculiar to it. For Scripture says that everyone who calls on the name of the Lord will be saved, whether Jew or Gentile, whether slave or free. The universal God saves everyone without distinction, because all things belong to him. Thus we say that all things are recapitulated in Christ.

Source: EXPLANATION OF THE LETTER TO THE ROMANS

[AD 215] Clement of Alexandria on Romans 10:12

For if to live well and according to the law is to live, also to live rationally according to the law is to live; and those who lived rightly before the Law were classed under faith,

Source: Clement of Alexandria Stromata Book VI

[AD 384] Ambrosiaster on Romans 10:12

Paul says that in general everyone is lumped together because of unbelief or else exalted together because of their belief, because apart from Christ there is no salvation in God’s presence, only punishment or death. For neither the privileges of their ancestors nor the law can do the Jews any good if they do not accept the merit and promise made to them. Neither do the Gentiles have anything to boast about in the flesh, if they do not believe in Christ.…Paul says that God bestows his riches not on those who believe but on those who call upon him, so that after believing the mind will not cease to ask God for what it has been taught to ask the Lord for.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:12

Christ finds his wealth in the salvation of our souls.

Source: BAPTISMAL INSTRUCTIONS 11.26

[AD 418] Pelagius on Romans 10:12

There is one Lord of all, who abounds in mercy and possesses salvation, with which he is generous to all.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 384] Ambrosiaster on Romans 10:13

God himself, when he was seen by Moses, said to him: “My name is the Lord.” This is the Son of God, who is said to be both a messenger and God. The Son is not to be confused with the Father from whom all things come, but is to be acknowledged as the One through whom all things come and to whom all things belong. He is called God because the Father and the Son are one. He is also called an angel, because he was sent by the Father to announce the promised salvation.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:13

The words “Everyone who believes” point out faith, but the words “Everyone who calls upon” point out confession.

Source: HOMILIES ON ROMANS 17

[AD 430] Augustine of Hippo on Romans 10:13

By faith in Jesus Christ is granted to us both possession of the little beginning of salvation and its perfecting, which we await in hope.

Source: THE SPIRIT AND THE LETTER 51

[AD 220] Tertullian on Romans 10:14

For "a people," he says, "whom I knew not hath served me; in obedience of the ear it hath obeyed me." Prophets made the announcement.

Source: An Answer to the Jews

[AD 382] Apollinaris of Laodicea on Romans 10:14

Paul says that salvation by the calling of the Lord is common to all but that the above mentioned rejection of this universal grace hardened the Jews, making them unable to receive the common good. As a result the mission and the message did not go to them but to the Gentiles, along with the hearing, the faith and the calling. For just as the light is by nature common to all but becomes something else to those who are blinded, so that the blind cannot see the sun, nor can the deaf hear the message when it is proclaimed, so those who have been sent to preach to the Jews have had little effect. They cannot hear the message because they have become deaf to God’s calling.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 10:14

As I said above, you have to believe first if you are going to have the faith to ask for anything. It is obvious that Christ cannot be believed in if he is not obeyed. It is likewise clear that whoever rejects a preacher does not accept the one who sent him either.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:14-15

"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? And how shall they preach except they be sent? As it is written."

Here again he takes from them all excuse. For since he had said, "I bear them record that they have a zeal of God, but not according to knowledge," and that "being ignorant of God's righteousness, they submitted not themselves" to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, says he, said, "Whosoever shall call upon the Name of the Lord shall be saved." Now somebody might say perhaps, But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. "And how could they hear without a preacher?" Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, "How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" [Isaiah 3:7] You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spoke many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.

Source: Homily 18 on Romans

[AD 418] Pelagius on Romans 10:14

Here we have an objection raised by the Jews concerning the Gentiles, viz., that they could not call upon God.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:14

The preaching of predestination should not hinder the preaching of perseverance and progress in faith, so that those to whom it has been given to obey should hear what they ought to hear. For how will they hear without a preacher?

Source: GIFT OF PERSEVERANCE 14.36

[AD 430] Augustine of Hippo on Romans 10:14

Those who believe rightly believe that they may call on him in whom they have believed and may be strong to do what they have learned in the precepts of the law, since faith obtains what the law commands.

Source: LETTER 157

[AD 430] Augustine of Hippo on Romans 10:14

God sends his angels and gathers together his elect from the four winds, that is, from the whole world. Therefore, the church must necessarily be found among the nations where it does not yet exist, but it does not necessarily follow that all who live there will believe. The promise was to all nations but not to all men of all nations, for not all have faith.

Source: LETTER 199.48

[AD 542] Caesarius of Arles on Romans 10:14

This is why you first learned the creed. Here is a rule of your faith which is both short and long—short in the number of words, long because of the weight of the thoughts.

Source: SERMON 147.1

[AD 202] Irenaeus on Romans 10:15

And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace"

Source: Against Heresies Book III

[AD 220] Tertullian on Romans 10:15

You have the work of the apostles also predicted: "How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good," not of war nor evil tidings.

Source: Against Marcion Book III

[AD 253] Origen of Alexandria on Romans 10:15

It seems to me that there is some difficulty with this [verse]. For if we understand it to mean that nobody preaches because nobody is sent … then it would appear that the reason they are not saved is ultimately the fault of Christ for not having sent them.But it is better for us to understand this as follows. It is as if the apostle were saying: “We, the heralds and preachers of Christ, would not be able to preach, nor would we have any power to proclaim, if he who sent us were not also present with us. So if you do not want to listen to us when we preach, that is your problem, if hearing you do not believe, and not believing, you do not call on him, and not calling on him, you are not saved.”
The beauty of the preacher’s feet must be understood in a spiritual, not in a physical sense. For it would make a mockery of the apostle’s meaning to suppose that the feet of the evangelists, which can be seen with the physical eye, should be regarded as beautiful in themselves.… Only those feet which walk in the way of life can make this claim. Given that Christ said that he is the way, you should understand that it is the feet of those evangelists who walk according to that way which deserve to be called beautiful.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 382] Apollinaris of Laodicea on Romans 10:15

It is clear even from the prophets that it is impossible to believe if nobody preaches the gospel.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 10:15

Nobody can be a true apostle unless he is sent by Christ, nor will he be able to preach without a mandate to do so, for his testimony will not reflect his signs of power.Paul quotes the prophet Nahum. By talking about feet he means the coming of the apostles who went round the world preaching the coming of the kingdom of God. For their appearance enlightened mankind by showing them the way toward peace with God, which John the Baptist had come to prepare. This is the peace to which those who believe in Christ are hastening. Then St. Simeon, seeing the discord in the world, rejoiced at the coming of the Savior, saying: “Lord, now let your servant depart in peace,” because the kingdom of God is peace, and all discord is taken away when everyone bows the knee to the one God.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:15

Paul is saying that by disbelieving, the Jews are not disbelieving the apostles only but also the prophet Isaiah, who foretold many years before that they would be sent to preach the gospel.

Source: HOMILIES ON ROMANS 18

[AD 428] Theodore of Mopsuestia on Romans 10:15

If the heralds of these things are deemed worthy of such great admiration, how essential and how advantageous a thing the teaching of the apostles must be.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 253] Origen of Alexandria on Romans 10:16

Not all the Gentiles have believed the gospel nor have all the Jews, but many have, and many more Gentiles have believed than Jews. In this passage, “who has believed really means few have believed.” … Isaiah here is speaking prophetically in the person of the apostles, to whom the work of preaching was entrusted. It was they, when they saw how few believers there were in Israel, who exclaimed: “Lord, who has believed what he has heard from us?”

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 10:16-17

Since they pressed him with another objection again to this effect, that if these were the persons sent upon the mission by God, all ought to have hearkened to them: observe Paul's judgment, and see how he shows that this very thing which made the confusion, did in fact do away with confusion and embarrassment. What offends you, O Jew, he would say, after so great and abundant evidence, and demonstration of the points? That all did not submit to the Gospel? Why this very thing, when taken along with the others, is of force to certify you of the truth of my statements, even in that some do not believe. For this too the prophet foretold. Notice his unspeakable wisdom too; how he shows more than they were looking for, or expected him to have to say in reply. For what is it that you say? He means. Is it that all have not believed the Gospel? Well! Isaiah foretold this too from of old. Or rather, not this only, but even much more than this. For the complaint you make is Why did not all believe? But Isaiah goes further than this. For what is it he says? "Lord, who has believed our report?" Then since he had rid himself of this embarrassment. by making the Prophet a bulwark against them, he again keeps to the line he was before upon. For as he had said that they must call upon Him, but that they who call must believe, and they who believe must hear first, but they who are to hear must have preachers, and the preachers be sent, and as he had shown that they were sent, and had preached; as he is going to bring in another objection again, taking occasion first of another quotation from the Prophet, by which he had met the objection a little back, he thus interweaves it, and connects it with what went before. For since he had produced the Prophet as saying, "Lord, who has believed our report" (ἀ κοᾕ])? He happily seizes on the quotation, as proving what he says, "So then faith comes by hearing" (ἀ κοἥς). And this he makes not a mere naked statement. But as the Jews were forever seeking a sign, and the sight of the Resurrection, and were gaping after the thing much; he says, Yet the Prophet promised no such thing, but that it was by hearing that we were to believe. Hence he makes this good first, and says, "so then faith comes by hearing." And then since this seemed a mean thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need of hearing men's words and believing them, but I mean a great sort of hearing. For the hearing is "by the word of God." They were not speaking their own, but they were telling what they learned from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way. [Psalm 33:6-8] After showing then that we ought to believe the prophets, who always speak God's words, and not to look after anything more, he proceeds next to the objection I mentioned, and says,

Source: Homily 18 on Romans

[AD 418] Pelagius on Romans 10:16

The prophets were never sent to the Gentiles. If not all those to whom the prophets were sent obeyed, how much less those to whom no one was sent!

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 10:16

The first part of this [verse] ought to be read as a question to which the second part is the apostle’s answer.… There is nothing surprising about this, for Isaiah also testifies to the small number of believers.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 160] Shepherd of Hermas on Romans 10:17

""Because "he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God.

[AD 215] Clement of Alexandria on Romans 10:17

"How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of those that publish glad tidings of good things! "

Source: Clement of Alexandria Stromata Book II

[AD 220] Tertullian on Romans 10:17

For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing-in short, possessed nothing; for it was into the world of another God that he descended.

Source: Against Marcion Book V

[AD 384] Ambrosiaster on Romans 10:17

It is obvious that unless something is said, it can neither be heard nor believed.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:17

The Jews were forever seeking a sign … but Isaiah promised them no such thing. Rather, it was by hearing that they were to believe.

Source: HOMILIES ON ROMANS 18

[AD 418] Pelagius on Romans 10:17

From here on we have the apostle’s reply to the above questions.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 10:17

It is perfectly clear to us, says Paul, following the voice of the prophet and what we have said, that there can be no faith without teaching, and the teaching of godliness is impossible unless it shows the truth about God.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 749] John Damascene on Romans 10:17

Faith comes by hearing, because when we hear the holy Scriptures we believe in the teaching of the Holy Spirit. This faith is made perfect by all the things which Christ has ordained; it believes truly, it is devout and it keeps the commandments of him who has renewed us. For he who does not believe in accordance with the traditions of the catholic church or who through untoward works holds communion with the devil is without faith.

Source: ORTHODOX FAITH 4.10

[AD 215] Clement of Alexandria on Romans 10:18

For the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth. "For their sound hath gone forth to the ends of the earth."

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on Romans 10:18

Who else have the nations of the world believed in but Christ, who has already come?

Source: AN ANSWER TO THE JEWS 7

[AD 220] Tertullian on Romans 10:18

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

Source: An Answer to the Jews

[AD 220] Tertullian on Romans 10:18

For whose right hand does God the Father hold but Christ's, His Son?-whom all nations have heard, that is, whom all nations have believed,-whose preachers, withal, the apostles, are pointed to in the Psalms of David: "Into the universal earth," says he, "is gone out their sound, and unto the ends of the earth their words." For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,-Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, and all other nations; as, for instance, by this time, the varied races of the Gµtulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons-inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened.

Source: An Answer to the Jews

[AD 235] Hippolytus of Rome on Romans 10:18

This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye. And he affirms that all things have been subjected unto him, and this is that which has been spoken, "Their sound is gone forth unto all the earth," just as it agrees with the expressions, "Mercury waving his wand, guides the souls, but they twittering follow." I mean the disembodied spirits follow continuously in such a way as the poet by his imagery delineates, using these words:-

"And as when in the magic cave's recess

Bats humming fly, and when one drops

From ridge of rock, and each to other closely clings."

Source: Hippolytus Refutation of All Heresies Book V

[AD 253] Origen of Alexandria on Romans 10:18

This passage, taken from Psalm 19[: 4], must refer to the Gentiles.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:18

They heard but they did not want to believe. For there are some who, in spite of the fact that they hear, do not believe. For they hear but do not understand, because their heart is blinded by wickedness. … If the sound of the gospel has gone out to the entire world, it is not possible that the Jews have not heard it, and so none of them can be pardoned from the sin of unbelief.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:18

What, he means, if the preachers were sent, and did preach what they were bid, and these did not hear? Then comes a most perfect reply to the objection.

"Yes, verily, their sound went into all the earth, and their words unto the ends of the world."

What do you say? He means. They have not heard? Why the whole world, and the ends of the earth, have heard. And have you, among whom the heralds abode such a long time, and of whose land they were, not heard? Now can this ever be? Sure if the ends of the world heard, much more must you. Then again another objection.

Source: Homily 18 on Romans

[AD 407] John Chrysostom on Romans 10:18

If the ends of the world have heard, how can the Jews claim that they have not?

Source: HOMILIES ON ROMANS 18

[AD 418] Pelagius on Romans 10:18

Paul wants this passage to be understood allegorically to refer to the cries of the prophets.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 10:18

It is clear that Paul did not put this here as a kind of prophecy but rather as a statement of what was actually going on at the time.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 1274] Thomas Aquinas on Romans 10:18

After showing that the fall of the Jews is pitiable, because they sinned from ignorance [n. 813], here the Apostle shows that their fall is not entirely excusable; because their ignorance was not invincible or rooted in necessity, but somehow voluntary. 423 He shows this in two ways. First, because they heard the teaching of the apostles; secondly, from what they knew from the teachings of the Law and of the prophets [v. 19; n. 850]. 846. In regard to the first he does two things. First, he asks a question, saying: We have said that faith comes from hearing and that men cannot believe a person whom they have not heard. But I ask, have they not heard? so as to be totally excused for their unbelief, according to what is said in Jn (15:22): "If I had not come and spoken to them, they would not have sin." 847. Secondly, he answers the question by interjecting the authority of Ps (19:4): Their voice has gone out to all the earth; i.e., the voice of the apostles whose fame has reached every land, both of Jews and of Gentiles: "Destruction and death have said" with our ears we have heard the fame thereof" (Jb 28:22), namely, the wisdom preached by the apostles. For the Lord had commanded them: "Go into the whole world and preach the gospel to every creature" (Mt 28:19). And their words, i.e., their distinctive message, has gone out to the ends of the world: "From the ends of the earth we have heard praises" (Is 24:!6),; "I have given thee to be the light of the Gentiles, to be my salvation even to the farthest part of the earth" (Is 49:6). 848. It should be noted that, according to Augustine, these words had not yet been fulfilled when the Apostle spoke them, but he foresaw that they would be fulfilled. So he uses the past for the future, because divine pr-ordination is certain of fulfillment; For David, whose words he employed, also used the past for the future. Augustine said this, 424 because even in his own day there were certain parts of Africa where the faith of Christ had not been preached. Chrysostom, on the other hand, says that what is said here had been fulfilled in the time of the apostles. He draws this from Mt 24(:14), "And this gospel must be preached in the whole world, and then will come the consummation," i.e., the destruction of Jerusalem. Each is correct in his own way. For in the days of the apostles some report about their preaching had reached all nations, even to the ends of the world, at least through their disciples and even through the apostles themselves. For Matthew preached in Ethiopia, Thomas in India, Peter and Paul in the west. And this is what Chrysostom means. However, during the times of the apostles it had not be fulfilled in such a way that the Church had been built up in all nations, but it would be fulfilled before the end of the world, as Augustine says. Yet Chrysostom's explanation is more in keeping with the Apostle's intention that is Augustine's. For the basic excuse of their unbelief is not undercut by the fact that these unbelievers would hear something in the future. However, this does not imply that a report of the apostles' preaching had reached every individual, although it had reached all nations. 849. Does this mean that those it has not reached, for example if they were raised in the jungle, have an excuse for their sin of unbelief? The answer is that according to the Lord's statement (Jn 15:22) those who have not heard the Lord speaking either in person or through his disciples are excused from the sin of unbelief. However, they will not obtain God's blessing, namely, removal of original 425 sin or any sin added by leading an evil life; for these, they are deservedly condemned. But if any of them did what was in his power, the Lord would provide for him according to his mercy by sending a preacher of the faith as he sent Peter to Cornelius and Paul into Macedonia. Nevertheless, the fact that they do what is in their power, namely, by turning to God, proceeds from God's moving their hearts to the good: "Turn us to thee, O Lord, that we may be turned" (Lam 5:19). 850. Then when he says, Again I ask, did not Israel understand? he shows that they were inexcusable, because of the knowledge they had from the Law and the prophets. First, he raises the question, saying: But I ask, did Israel, i.e., the Jewish people, not know the things which pertain to the mystery of Christ and to the calling of the Gentiles and the fall of the Jews? They knew fully: "Instructed by the law" (Rom 2:18); "He has not dealt thus with another nation" (Ps 147:20); "We are happy, O Israel, because the things that are pleasing to God are made known to us" (Bar 4:4). Secondly, he says, First Moses says, he answers the question and shows that they did know: first, through the teaching of the Law, saying: First Moses, who is the lawgiver. He says, first, because Moses was the chief teacher of the Jews: "There has not risen a prophet since in Israel like Moses" (Dr 34:12) or because he was the first among others to say this. I will make you jealous of those who are not a nation, with a foolish nation I will make you angry. Here our text has this (Dt 32:21): "I will provoke them by that which is not a people and by a foolish nation I will anger them." 851. Two differences should be noted here [n. 852]. 426 30 Aquinas’s interpretation here moves from non gens ("not a nation") to non gentiliter vivens ("not living in a Gentile manner"). The first in regard to Gentiles, since he says, not a nation, as though unworthy to be called a nation, because the Gentiles were not united in the worship of one god: "There are two nations which my soul abhors, and the third is no nation, which I hate" (Si 50:27). But he called the same nation a foolish nation. If in some sense it could be called a nation, inasmuch it is united and governed by human law, it is, nevertheless, called foolish, as though lacking true wisdom, which consists in the knowledge and worship of God: "You must no longer live as the Gentiles do, in the futility of their minds; they are darkened in their minds, alienated from the life of God" (Eph 4:17). And in this way it refers to the Gentiles, namely in their state before conversion. These two things can also be applied to the Gentiles after conversion. They are called not a nation, i.e., not living in a gentile manner,30 as the Apostle says in the same place (Eph 4:17). And converted Gentiles are also called foolish by those who do not believe: "If anyone among you seems to be wise in this world, let him become foolish that he may be wise" (1Cor 3:18). 852. The second difference consists in the fact that he first mentions the jealous, i.e. the envy with which the Jews envied the converted Gentiles: "They make much of you, but for no good purpose" (Gal 4:17); secondly, he mentions the anger with which they were irked against them: "The wicked man makes plots against the just man, and gnashes his teeth at him" (Ps 37:12). These two are fittingly joined, because from envy springs anger: "Anger kills the foolish, and envy slays the little one" (Jb 5:2). 427 But God is said to produce jealousy and stir to anger, not by causing the malice in them but by withdrawing grace, or rather by effecting the conversion of the Gentiles from which the Jews take occasion for jealousy and anger. 853. Secondly, he shows that they knew through the teaching of the prophets, and first he quotes Isaiah as foretelling the conversion of the Gentiles, saying: Then Isaiah is so bold as to say, i.e., Isaiah boldly declares the truth, although this would put him in danger of death: "He goes forth boldly to meet armed men" (Job 39:21). Isaiah says: I have been found by those who did not seek me; I have shown myself plainly to those who did not ask for me; here our text has "They have sought me that before asked not for me, they have found me that sought me not" (Is 65:1). 854. He mentions first the conversion of the Gentiles, saying I have been found by those who did not seek me. This shows that the conversion of the Gentiles was beyond their merits and intention: "Christ became a servant in order that the Gentiles might glorify God for his mercy" (Rom 15:9). About this finding Mt (13:44) says: "The kingdom of heaven is like a treasure in a field, which a man found..." Secondly, he shows the cause and manner of their conversion. The cause, indeed, because it was not by chance that they found what they were not seeking but by the grace of Him Who willed to appear to them. This is indicated, when he says: He showed himself; "The grace of God has appeared for the salvation of all men" (*** 2:11). The manner was that Christ did not appear to the Gentiles in the enigmas and figures of the Law but in plain truth; hence he says: I have shown myself plainly to them, 428 i.e., the Gentiles, who did not ask for me, i.e., who did not ask for my doctrine: "They keep on praying to a god that cannot save" (Is 45:20). 855. Then he shows that Isaiah foretold the unbelief of the Jews, saying: But of Israel, i.e., against Israel, he says, All day long I have held out my hands to a disobedient and contrary people. Here our text has this: "I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts. A people that continually provoke me to anger" (Is 65:2-3a). 856. That he says, I have held out my hands, can be understood of Christ's hands held out on the cross, which are said to have been held out all day long, i.e., the principal part of a whole day, namely, from the sixth hour until evening. And although during that time the sun was darkened, the rocks rent, and the graves opened, the Jews persisted in their unbelief, blaspheming him, as it says in Mt 28(:39). Hence he adds a people who do not believe, but contradict me: "Consider him who endured such contradiction against himself from sinners" (Heb 12:3). 857. In another way, it can be taken as referring to God stretching out his hands to do miracles: "When you stretch our your hand to cures and signs and prodigies to be worked through the holy name of your son Jesus." The meaning then would be: All the day, i.e., through the whole time of my preaching, I have stretched out my hands, by working miracles, to a people who do not believe, even when they see miracles: "If I had not done the works which no other man has done, they would not have sin" (John 15:24); but contradict me, i.e., slander my miracles, in accord with Mt 12(:24), "By Beelzebub, the prince of demons, he casts out demons"; "Your people are like those who contradict a priest" (Hos 4:4). 429 858. Thirdly, it can be understood of God stretching out his hands to give benefits to his people, in accord with Pr 1:24: "I stretched out my hands, and there was none who paid attention." The meaning would then be: All the day, i.e., through the whole time of the Law and the prophets, I stretched out my hands to give benefits to a people who do not believe but contradict me: "Always you have been rebellious against the Lord" (Dt 31:27).

[AD 215] Clement of Alexandria on Romans 10:19

Whence it was said to them by Moses, "I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience.".
And by Isaiah it is said, "I was found of them that sought Me not; I was made manifest to them that inquired not after Me"

Source: Clement of Alexandria Stromata Book II

[AD 253] Origen of Alexandria on Romans 10:19

Having just spoken of the Gentiles Paul goes on, as is his custom, to talk about Israel as well. His intention is to demonstrate by suitable quotations that Israel has no excuse for its rejection of Christ.In this passage it is true that Moses the friend of God wanted to attach blame to the people of God, but he also foresaw in the Spirit that if someone wants to be wise in this world he must become foolish, in order to be wise in the sight of God.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:19

Paul means here that of course Israel knew.… They all heard but they did not all believe.The jealousy of the Jews arose from their envy at seeing a people which earlier had been without God and barbarous claim the Jewish God as their own and receive the promise which had originally been made to the Jews.… Nothing destroys a man so much as jealousy, which is why God made it the avenger of unbelief, because that is a great sin.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:19

For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, "How beautiful are the feet of them that preach the Gospel of peace." [Isaiah 52:7] And before him the Lawgiver himself. Hence he proceeds.

"First Moses says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you." [Deuteronomy 32:21]

And so they ought even from him to have been able to distinguish the preachers, not from the fact of these disbelieving only, not from the fact of their preaching peace, not from the fact of their bringing the glad tidings of those good things, not from the word being sown in every part of the world, but from the very fact of their seeing their inferiors, those of the Gentiles, in greater honor. For what they had never heard, nor their forefathers, that wisdom did these on a sudden embrace (ἑ φιλοσόφουν]). And this was a mark of such intense honor, as should gall them, and lead them to jealousy, and to recollection of the prophecy of Moses, which said, "I will provoke you to jealousy by them that are no people." For it was not the greatness of the honor alone that was enough to throw them upon jealousy, but the fact too that a nation had come to enjoy these things which was of so little account that it could hardly be considered a nation at all. "For I will provoke you to jealousy, by them which are no nation, and by a foolish nation will I anger you." For what more foolish than the Greeks (Heathen, see pp. 373, 377)? Or what of less account? See how by every means God had given from of old indications and clear signs of these times, in order to remove their blindness. For it was not any little corner in which the thing was done, but in land, and in sea, and in every quarter of the globe. And they saw those in the enjoyment of countless blessings now, who had formerly been objects of their contempt. One should consider then that this is that people of which Moses said, "I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you." Was it Moses only then that said this? No, for Isaiah also after Him says so. And this is why Paul said, "First Moses," to show that a second will come who says the same things in a clearer and plainer way. As then he says above, that Esaias cries, so too here.

Source: Homily 18 on Romans

[AD 407] John Chrysostom on Romans 10:19

Israel ought to have known even on the basis of Moses alone how to tell who were the true preachers, not merely from the fact that they believed, nor from the fact that the preachers spoke of peace, nor from the fact that they brought glad tidings of good things, nor from the fact that the word was sown in all the world, but from the ironic fact that their inferiors, the Gentiles, were receiving greater honor than they had.

Source: HOMILIES ON ROMANS 18

[AD 418] Pelagius on Romans 10:19

Israel did not understand that the Gentiles were to be called to faith. Moses is first because the prophets after him spoke of the salvation of the Gentiles. Before they believed in God, they were not God’s people. Therefore it is as if he says: “I shall call those who are not my people, and they will believe in me in order to provoke you, so that although you should have been better than they are, you will be glad to be their equals.” It is just as if someone has a disobedient son and in order to reform him gives half his inheritance to his slave, so that when he finally repents he may be glad if he deserves to receive even that much.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 10:19

By calling a people “foolish” Paul explained what he meant by “those who are not a people,” viz., a foolish people ought not to be called a people at all. But he says that the Jewish people will be angered by the Gentiles’ faith, because they have received what the Jews have rejected.… Even though entire peoples were foolish idol worshipers, they nevertheless put away their paganism by believing. Thus Paul said: “If a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?” Thus he means: “I will make you jealous of those who once were not a people but were made a people,” because although they were once a foolish idol-worshiping people, they put aside their paganism through their faith in Christ.

Source: AUGUSTINE ON ROMANS 68

[AD 253] Origen of Alexandria on Romans 10:20

From the context, it is obvious that this must refer to the Gentiles.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:20

Having made us aware of the words of Moses to talk about the rejection of the Jews, Paul here adds the testimony of the prophet Isaiah in order to make his point clearer still.… Isaiah here is speaking in the role of Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 10:20

Now what he means is something of this kind. He put a violence on himself, and was ambitious to speak, not some thing veiled over, but to set things even naked before your eyes, and choosing rather to run (Origen in loc.) into dangers from being plain spoken, than by looking to his own safety, to leave you any shelter for your impenetrableness; although it was not the manner of prophecy to say this so clearly; but still to stop your mouths most completely, he tells the whole beforehand clearly and distinctly. The whole! What whole? Why your being cast out, and also their being brought in; speaking as follows, "I was found of them that sought Me not, I was made manifest of them that asked not after Me." [Isaiah 65:1] Who then are they that sought not? Who they that asked not after Him? Clearly not the Jews, but they of the Gentiles, who hitherto had not known Him. As then Moses gave their characteristic mark in the words, "no people" and "a foolish nation," so here also he takes the same ground to point them out from, viz. their extreme ignorance. And this was a very great blame to attach to the Jews, that they who sought Him not found Him, and they who sought Him lost Him.

Source: Homily 18 on Romans

[AD 418] Pelagius on Romans 10:20

The Gentiles did not enquire after God in the law but after idols in ignorance. They asked not of God but of demons through the augurs, astrologers and haruspices of the idols.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 165] Justin Martyr on Romans 10:21

And Isaiah likewise mentions concerning Him the manner in which He would die, thus: `I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.'

Source: Dialogue of Justin

[AD 220] Tertullian on Romans 10:21

Whence, again, it is manifest that "the city must simultaneously be exterminated" at the time when its "Leader" had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: "I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins." And in the Psalms, David says: "They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar.

Source: An Answer to the Jews

[AD 253] Origen of Alexandria on Romans 10:21

The Hebrew text does not contain the words and contrary, but here the apostle has followed the Septuagint and quoted the passage as they understood it.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 10:21

Here Israel refers to the Israel of the flesh, those who are children of Abraham but not according to faith. For the true Israel is spiritual and sees God by believing in him. “All day long” means “always.”This passage may also refer to the Savior, who held out his hands on the cross to plead forgiveness for those who were killing him.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 10:21

It appears from the holding out of his hands that God is calling the people to himself. It is also a sign pointing toward the form of the cross.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 10:21

Observe now that difficulty, which so many make a subject of question, is discovered laid up from of old in the words of the Prophet, and with a clear solution to it too. And what is this? You heard Paul say before. "What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness has not attained to the law of righteousness." [Romans 9:30-31] This Esaias also says here. For to say, "I was found of them that sought me not, I was made manifest unto them which asked not after me," is the same with saying, "that the Gentiles which followed not after righteousness have attained unto righteousness." Then to show that what was happening was not of God's grace only, but also of the temper of those who came to Him, as also the casting off of the others came of the disputatiousness of those who disobeyed, hear what he proceeds with. "But to Israel He says, All the day long have I stretched forth My hands to a disobedient and gainsaying people;" here meaning by the day the whole period of the former dispensation. But the stretching out of the hands, means calling and drawing them to Him, and inviting them. Then to show that the fault was all their own, he says "to a disobedient and gainsaying people." You see what a great charge this is against them! For they did not obey Him even when He invited them, but they gainsaid Him, and that when they saw Him doing so, not once or twice or thrice, but the whole period. But others who had never known Him, had the power to draw Him to them. Not that he says they themselves had the power to do it, but to take away lofty imaginings even from those of the Gentiles, and to show that it was His grace that wrought the whole, He says, I was made manifest, and I was found. It may be said, Were they then void of everything? By no means, for the taking of the things found, and the getting a knowledge of what was manifested to them, was what they contributed themselves. Then to prevent these saying, But why were You not made manifest to us also? He sets down what is more than this, that I not only was made manifest, but I even continue with My hands stretched out, inviting them, and displaying all the concern of an affectionate father, and a mother that is set on her child. See how he has brought us a most lucid answer to all the difficulties before raised, by showing that it was from their own temper that ruin had befallen them, and that they are wholly undeserving of pardon. For though they had both heard and understood what was said, still not even then were they minded to come to Him. And what is far more, He did not cause them to hear these things and to understand them only, but a thing which has more force to rouse them up and draw them to Him, when they were disobedient and gain-saying, He added to the others. Now what is this? It is His exasperating them, and making them jealous. For you know the domineering might of the passion, and how great the power is which jealousy is naturally possessed of for bringing all disputatiousness to an end, and rousing those who have grown remiss. And why need one say this of man when in brutes without reason, and children before they are of full age, the power it shows is so great? For a child often will not submit to its father when it is called, but continues obstinate. But when another child has notice taken of it, then it even though not called comes to its father's bosom, and what calling could not do, provoking to jealousy will. This then God also did. For He not only called and stretched out His hands, but stirred up in them the feeling of jealousy also, by bringing those far inferior to them (a thing which makes men excessively jealous) not into their good things, but (what was a much stronger step, and makes the feeling even more domineering,) into much greater good things, and of greater necessity than theirs, and such as they had never even fancied in a dream. But still they did not submit. What pardon then do they deserve who exhibit such excessive obstinacy? None. Yet this he does not say himself, but leaves it to the consciences of his hearers, to gather it from the conclusion of what he had stated, and again also confirms it by what he goes on to in his usual wisdom. And this he did also above, by introducing objections both in the case of the Law [see on Romans 7:7, pp. 420, I] and of the people, which presented an accusation beyond the true one; and then in the answer, which was to overthrow this, yielding as much as he pleased, and as the case allowed, so as to make what he was saying not unwelcome. And this he does here, writing as follows:

Source: Homily 18 on Romans

[AD 407] John Chrysostom on Romans 10:21

Throughout the period of the old dispensation, God held out his hands to the Jews to call them and draw them to himself.

Source: HOMILIES ON ROMANS 18

[AD 418] Pelagius on Romans 10:21

The same prophet who made promises of this sort to the Gentiles issues similar warnings here to the Jews, so that you may know that both were foretold. The holding out of the hands means, allegorically, the cross.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 420] Jerome on Romans 10:21

The hands of the Lord lifted up to heaven were not begging for help but were sheltering us, his miserable creatures.

Source: HOMILIES ON THE PSALMS 68