Thomas Aquinas Commentary Romans 10

1. After showing how the Gentiles have been called to faith by the election of God’s grace, and also how some of the Jews (that is, a minority who did not stumble and fall) have been called, the Apostle now discusses the fall of the Jews in more detail.

In regard to this, he does three things:

1. He explains the cause of their fall, over which he laments, showing that the cause of their fall is miserable.
2. He shows that their fall is not universal, at I say then (Romans 11:1).
3. He shows that it is neither unprofitable nor irreparable, at I say then (Romans 11:11).

In regard to the first point, he does two things:

1. He shows that their fall is lamentable, considering its cause.
2. He shows that it is not wholly inexcusable, at but I say: have they not heard? (Romans 10:18).

In regard to the first of these, he does two things:

1. He shows that he feels pity for the Jews.
2. He explains the cause of his pity, at for I bear them witness.

2. First, therefore, he says: I have said that the Jews have not attained the law of justice because they stumbled over the stumbling block. But I am not indignant with them; rather, I feel compassion. Therefore, I say to you, brethren, whether you are converts from the Gentiles or from the Jews—you are all brethren (Matthew 23:8)—the will of my heart is for their salvation. I desire that they be saved, just as I have been saved: I wish that all were as I myself am (1 Corinthians 7:7); would to God that all who hear me this day might become such as I am (Acts 26:29). In this, he was conformed to God, who desires all men to be saved (1 Timothy 2:4).

Not only his will but also his prayer is directed to their salvation. He adds the affection of his will, saying: and my prayer to God is for them unto salvation. Far be it from me that I should sin against the Lord by ceasing to pray for you (1 Samuel 12:23); pray for one another that you may be saved (James 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 (Ephesians 2:8).

3. Then, when he says, for I bear them witness, he discloses the cause of his compassion: they sinned from ignorance, not from premeditated malice.

In regard to this, he does three things:

1. He cites their ignorance.
2. He shows the area of their ignorance, at for they, being ignorant of the justice of God.
3. He proves the truth of those matters about which they were ignorant, at for Moses wrote.

4. 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. That is, 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 (John 16:2). Paul 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 (Philippians 3:6). But their zeal was not according to knowledge, because it 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 (Isaiah 5:13); if anyone does not recognize this, he will not be recognized (1 Corinthians 14:38).

5. Then, when he says, for they, being ignorant, he shows where they were ignorant.

In regard to this, he does two things:

1. He makes his statement.
2. He explains it, at for the end of the law is Christ.

6. First, therefore, he says: I am right in saying that their zeal was not according to knowledge, for being ignorant of the justice of God—that is, the justice by which God justifies people through faith, the justice of God through faith in Jesus Christ (Romans 3:22)—and seeking to establish their own justice, which consists in the works of the law and which, in their opinion, awaited nothing from God but depended solely on the decision of the one performing the works.

Consequently, he describes their justice as human and not divine, as he says above: if Abraham was justified by works, he has something to boast about before men, but not before God (Romans 4:2).

For they... have not submitted themselves to the justice of God; that is, they refused to be subject to Christ, through faith in whom people are made just by God. Only in God is my soul at rest (Psalms 62:1); that the whole world may be subject to God (Romans 3:19); how long do you refuse to submit to me? (Exodus 10:3).

7. Then, when he says, for the end of the law is Christ, he explains what he had said: that they are ignorant of God’s justice and refuse to submit to him, while they seek to establish their own justice based on the law.

In regard to this, it should be noted that, as even the philosophers say, the intention of any lawgiver is to make people virtuous. Much more, then, was the old law given by God directed toward making people virtuous.

But the law was unable to do this by itself, because the law made no one perfect (Hebrews 7:19). Rather, it directed people to Christ, whom it promised and prefigured: the law was our custodian until Christ came, that we might be justified by faith (Galatians 3:24). And that is what he says: that the end of the law is Christ, to whom the whole law is directed. I have seen the end of all perfection (Psalms 119:96).

The end is that through Christ people may attain the justice 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 (Romans 8:3). And this is to everyone who believes, because God justified his own by faith: to all who believed in his name he gave power to become children of God (John 1:12).

8. Then, when he says, for Moses wrote, he proves the truth of those things about which the Jews were ignorant, namely, that God’s justice is more perfect than that of the law. He shows this on the authority of Moses, the lawgiver of the old law.

In regard to this, he does two things:

1. He shows from Moses’ words the condition of legal justice.
2. He shows the condition of the justice of faith, at but the justice which is of faith.

9. First, therefore, he says: I have correctly distinguished human justice from God’s justice, for Moses wrote that the man who practices the justice which is based on the law shall live by it. My text has: keep my laws and judgments, which if a man do, he shall live in them; and: they cast away my judgments, which if a man do, he shall live in them (Ezekiel 20:13). This is because by observing the law a person 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 (Hebrews 10:28); everyone who curses his father or his mother shall be put to death (Leviticus 20:9), and so on for the other commandments.

10. We can also say that by observing the law a person 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 (Hebrews 9:10).

But all this seems contrary to what the Lord answered the person who asked him, what good deed must I do to have eternal life? (Matthew 19:16 and following); for he answered, if you would enter life, keep the commandments (Matthew 19:17). Hence, a gloss on Romans 5:20, law entered in, says that justice based on the law conferred not only temporal benefits but also eternal life.

However, Christ’s words must be understood according to the spiritual sense of the law, a sense which refers to faith in him. Paul’s words, on the other hand, refer to the literal sense of the law, according to which the law makes no mention of eternal life.

11. Then, when he says, but the justice which is of faith, he quotes Moses on justice based on faith.

In regard to this, he does two things:

1. He shows the certainty of faith which ought to be in a person’s heart.
2. He shows the effect of faith, at but what says the Scripture?

12. First, therefore, he says: Moses speaks not only of the justice based on the law, but also of that based on faith. But the justice which is of faith speaks thus, that is, it speaks in a person’s heart, do not say in your heart—meaning, do not doubt—who will ascend into heaven? To reflect on this as though it were impossible is protested in Proverbs: who ascends into heaven and descends? (Proverbs 30:4). To ask, Who will ascend into heaven?, as if it were impossible, is to bring Christ down from heaven; that is, to assert that Christ is not in heaven. This is contrary to what is said in John: no one has ascended into heaven but the Son of man who descended from heaven (John 3:13), and He who descended is the same also who ascended above all the heavens (Ephesians 4:10).

Or again, do not say... who will descend into the abyss?—that is, into hell—as though considering this impossible. For to deny this is to bring Christ up from the dead; that is, to deny that Christ died. For after dying he descended into the abyss: I will penetrate to all the lower parts of the earth .

13. This explanation prevents any doubt about two articles of Christian faith: Christ’s ascension and his death and descent into hell. The first of these pertains to his supreme exaltation and the second to his lowest humiliation.

But it can be explained in another way, as giving us certainty about two 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? That is, to bring Christ down? This is as if to say: who can ascend into heaven in order to bring Christ down to us? This was not necessary, because he came down of his own power.

Second, it gives certainty of the resurrection. He continues: or do not say, who will descend into the abyss? That is, to bring up Christ again from the dead? This is as if to say: who can descend there to call Christ from there? This is like what is said in the person of the fool: no man has been known to return from hell .

This explanation accords with the words of Moses in Deuteronomy: 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? (Deuteronomy 30:11–12).

Nor is it unseemly for the Apostle to attribute to Christ what Moses said of the commandments of the law, because Christ is the Word of God, in whom are all God’s commandments.

Therefore, one must interpret what he is saying—who will ascend into heaven? That is, to bring Christ down?—as if he were saying: who can ascend into heaven to bring God’s word to us? The same must be said for what follows.

14. Then, when he says, but what says the Scripture?, he shows the fruit of faith on the same authority.

In regard to this, he does three things:

1. He quotes the authority.
2. He explains it, at this is the word of faith.
3. He proves that the explanation is fitting, at if you confess... and believe in your heart.

15. First, therefore, he says: But what says the Scripture? It says this: The word is near you, even on your mouth and in your heart. For this is what follows after the aforementioned words in Deuteronomy: the word is very near you, in your mouth and in your heart (Deuteronomy 30:14).

This is as if to say: do not suppose that you lack 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.

16. 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 (Hebrews 2:3); behold, I have given my words in your mouth (Jeremiah 1:9).

Alternatively, 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—many things are shown to you above the understanding of men ()—are nevertheless not contrary to reason, because truth cannot be contrary to truth. Your decrees are very sure (Psalms 93:5).

17. Then, when he says, this is the word, he explains the words above. 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 Timothy 4:2); he that has my word, let him speak my word with truth (Jeremiah 23:28).

Second, he explains how this word is on the lips by confession and in the heart by faith. This is what he says: for if you confess with your mouth the Lord Jesus—that is, recognize him as Lord by submitting your will to him, as it is said, and no man can say, ‘The Lord Jesus,’ but by the Holy Spirit (1 Corinthians 12:3)—

and believe in your heart with complete faith which works through love (Galatians 5:6), that God has raised him up from the dead—but you, O Lord, have mercy on me, and raise me up again (Psalms 41:10)—because as it is said, he rose by the power of God (2 Corinthians 13:4), which is common to him and to the Father, you shall be saved. This refers to eternal salvation, about which it is said: Israel is saved in the Lord with an eternal salvation (Isaiah 45:17).

When he says, the Lord Jesus, he is referring to the mystery of the Incarnation. When he refers to Christ’s resurrection, he had already mentioned these two articles above.

1. After explaining that confession on the lips and faith in the heart bring about salvation, the Apostle proves his point. He first sets out an example from Moses concerning two specific points, and then proves his universal claim.

   In this regard, he does three things.

   First, he shows that a person obtains salvation through faith and the confession of that faith.

   Second, he lays out the order of salvation, beginning with the words, how then can they call on him.

   Third, he draws his conclusion with the words, faith therefore comes by hearing.

2. Concerning the first point, he does three things. First, he presents his proposition, stating: I am correct in saying that if you confess with your lips and believe in your heart, you will be saved. For with the heart one believes for righteousness, that is, one believes in order to obtain righteousness through faith, since we are justified through faith (Romans 5:1).

   Notice that he says a person believes with the heart—that is, with the will—because a person cannot believe unless he is willing. The intellect of the believer, unlike that of the philosopher, does not assent to the truth as if compelled by the force of reason. Instead, the believer is moved to assent by the will. Therefore, knowing does not pertain to a person’s righteousness, which is in the will, but believing does: Abraham believed God, and it was reckoned to him as righteousness (Genesis 15:6).

   But after one has been justified by faith, it is required that this faith work through love to achieve salvation. Thus, he adds, but with the mouth, confession is made for salvation, that is, to reach eternal salvation. But my salvation shall be forever (Isaiah 51:8).

3. Three kinds of confession are necessary for salvation.

   First is the confession of one’s own iniquity: I said: I will confess my transgressions to the Lord (Psalms 32:5). This is the confession of the repentant. The second is that by which a person confesses the goodness of God, who mercifully bestows His benefits: Sing to the Lord a new song, for he has done marvelous things (Psalms 98:1). This is the confession of one giving thanks. The third is the confession of divine truth: Everyone who confesses me before men, I will also confess before my Father who is in heaven (Matthew 10:32). This is the confession of the believer, which the Apostle is now discussing.

   This confession is necessary for salvation under certain circumstances of time and place, such as when one’s faith is demanded by a persecutor or endangered by a foreign belief. Prelates especially ought to preach the faith to their subjects. Therefore, the baptized are anointed on the forehead with chrism in the sign of a cross, so that they will not be ashamed to confess Christ crucified: I am not ashamed of the Gospel (Romans 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 commands requiring these acts are always binding, but they do not have to be performed at every moment of the day.

4. Second, he proves his proposition with an authority, saying, for the Scripture, namely Isaiah, says: Whoever believes in him with a living faith will not be put to shame (Isaiah 28:16), that is, will not lack salvation. You who fear the Lord, believe him, and your reward will not be lost .

   However, our text reads, he who believes will not be in haste, as was mentioned earlier.

5. Third, with the words there is no distinction, he shows that this applies to all people, since Isaiah asserts this indefinitely.

   First, he states his intention, saying that to say all who believe is the same as saying there is no distinction, at least of the Jew and the Greek: Here there cannot be Greek and Jew, circumcised and uncircumcised (Colossians 3:11).

   Second, he proves this with two reasons. The first is based on the fact that the same is Lord of all. Is he the God of the Jews only? Is he not also of the Gentiles? (Romans 3:29). For God is the king of all the earth (Psalms 47:7). Consequently, He provides for the salvation of all. The second reason is based on the fact that He is rich to all who call upon him. For if His riches were not sufficient to supply everyone, one might suppose that He could not provide for all believers. However, the riches of His goodness and mercy are inexhaustible. Or do you presume upon the riches of his goodness? (Romans 2:4); God, who is rich in mercy (Ephesians 2:4).

   Third, he proves the same point with the authority of Joel: Everyone who calls upon the name of the Lord will be saved (Joel 2:32). This is done by calling on Him through love and devout worship: When he calls on me, I will answer him (Psalms 91:15).

6. Then, with the words how then can they call on him, he presents the order by which one is called to salvation, which begins with faith.

   In this regard, he does two things:

   First, he shows that the later steps in this order cannot occur without the earlier ones.

   Second, he shows that even after the earlier steps have been taken, the later ones do not necessarily follow, which he addresses with the words, but all do not obey the Gospel.

   Concerning the first of these points, he again does two things:

   First, he presents the order of things required for salvation.

   Second, he supports what he has proposed with the words, as it is written.

7. First, then, he presents five things in order, beginning with the act of calling upon God, according to the authority of the prophet.

   Therefore, he asks, How then can they call on him in whom they have not believed? It is as if to say: it is certainly true that unless faith is present, one cannot call on God for salvation. This calling upon God pertains to the confession of the lips, which proceeds from faith in the heart. I have believed, therefore have I spoken (Psalms 116:10). We believed, and so we spoke (2 Corinthians 4:13).

8. Second, he moves from faith to hearing when he adds, Or how can they believe in him of whom they have not heard? For one is said to believe things told to him by others, which he does not see himself: 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 (John 4:42).

   But hearing is twofold. One kind is internal, by which a person hears from God who is revealing something: Let me hear what God the Lord will speak (Psalms 85:8). The other is external, by which someone hears another person speaking: While Peter was still saying this, the Holy Spirit fell on all who heard the word (Acts 10:44).

   The first kind of hearing is not common to all people but pertains properly to the grace of prophecy, which is a grace freely given to certain individuals, but not to all: There are varieties of gifts (1 Corinthians 12:4).

   But because he is now speaking of something that can apply to all without distinction, as was said earlier with the words for there is no distinction, it is the second kind of hearing that he has in mind. That is why he adds, And how can they hear without a preacher? For outward hearing in the listener cannot occur without the action of a speaker. This is why the Lord commanded the disciples: Go into the whole world and preach the Gospel to every creature (Mark 16:15).

   Preachers, however, do not possess the truths of faith from themselves but from God: What I have heard from the Lord of hosts, the God of Israel, I announce to you (Isaiah 21:10); For I received from the Lord what I also delivered to you (1 Corinthians 11:23). Therefore, he adds, And how can they preach unless they are sent? This is to say, they cannot preach worthily: I did not send the prophets, yet they ran (Jeremiah 23:21).

9. Some are sent by the Lord in two ways.

   One way is immediately by God Himself through internal inspiration: And now the Lord God has sent me and his Spirit (Isaiah 48:16). Sometimes the sign of this direct sending is the authority of Holy Scripture. Thus, 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 (John 1:23). Sometimes the sign is the truth of what is announced. In contrast to this, it is said: When a prophet speaks in the name of the Lord, if the word does not come to pass, that is a word which the Lord has not spoken (Deuteronomy 18:22). And sometimes the sign of this sending is the working of a miracle. Thus, it says in Exodus that when Moses said to the Lord, They will not believe me or listen to my voice (Exodus 4:1), the Lord gave him the power to perform signs.

   Nevertheless, the last two signs—fulfilled prophecy and miracles—are not sufficient proof of a divine mission, especially when someone says something contrary to the faith. For it says in Deuteronomy: 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 (Deuteronomy 13:1 and following).

   The second way is that some are sent by God mediately, through the authority of prelates, who act in God’s place: With him we are sending the brother who is famous among all the churches for his preaching of the Gospel (2 Corinthians 8:18).

10. Then, with the words 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 Isaiah: How beautiful are the feet of them that preach the gospel of peace, of them preaching good things (Isaiah 52:7). 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: Behold on the mountains the feet of those who evangelize and announce peace (Nahum 1:15).

11. In these words, first, the conduct of the preachers is commended when he says, how beautiful are the feet. This can be interpreted in two ways. In one way, "feet" can be understood as their conduct, because they proceed according to the proper order, not usurping the office of preacher: How graceful are your feet in sandals, O queenly maiden (Song of Solomon 7:1).

    In another way, "feet" can be understood as their inner dispositions, which are righteous, as long as they announce God’s word not for praise or gain but for the salvation of people and the glory of God: Their feet were straight (Ezekiel 1:7).

12. Second, he touches on the preacher’s subject matter, which is twofold.

    They preach things that are useful for the present life. He designates these when he says, the gospel of peace, which is of three kinds. First, they announce the peace that Christ made between humanity and God: God was in Christ reconciling the world to himself, entrusting to us the word of reconciliation (2 Corinthians 5:19); Let us have peace with God through our Lord Jesus Christ (Romans 5:1). Second, he announces the peace to be had with all people: If possible, so far as it depends on you, live peaceably with all (Romans 12:18). Third, they announce the way a person can have peace within himself: Much peace have those who love your law (Psalms 119:165). These three aspects contain everything useful in this life for salvation with respect to God, one’s neighbor, and oneself.

    They also preach about the things we hope to have in the next life. Regarding these, he says, preaching good things: He will set him over all his goods (Luke 12:44).

13. Then, with the words but all do not obey the Gospel, he shows that the later steps in the order of salvation do not always follow from the earlier ones.

    For although one cannot believe unless he hears the word of the preacher, not everyone who hears actually believes. This is what he means when he says, but all do not obey the Gospel: Not all have faith (2 Thessalonians 3:2).

    He says this to show that the outwardly spoken word of the preacher is not sufficient to cause faith, unless a person’s heart is drawn inwardly by the power of God speaking: Everyone who has heard and learned from the Father comes to me (John 6:45). Consequently, if people believe, it should not be attributed to the effort of the preacher.

    It also shows that not all unbelievers are excused from sin—only those who do not hear are excused: If I had not come and spoken to them, they would have no sin; but now they have no excuse for their sin (John 15:22).

    And this is more consistent with what the Apostle will say later.

14. Second, he cites his authority for this, saying, For Isaiah says: Lord, who has believed our report? (Isaiah 53:1). It is as if to say: only a few. You are among unbelievers and destroyers (Ezekiel 2:6); For I have become as one who gleans in autumn the grapes of the vintage (Micah 7:1). Isaiah said this because he foresaw the future unbelief of the Jews: With a great spirit he saw the last things .

    And he says, our report, referring either to what the prophets heard from God—We have heard a report from the Lord, and a messenger has been sent among the nations (Obadiah 1:1)—or to what the people heard from the apostles: They heard your words, but they did not do them (Ezekiel 33:32).

15. Then, with the words faith therefore comes by hearing, he draws his conclusion from the preceding points, saying: Therefore, since they do not believe unless they hear, faith comes from hearing. As soon as they heard of me, they obeyed me (Psalms 18:44).

    But if faith comes from hearing, how can it be a divinely infused virtue? For it is written, For to you it has been granted for Christ’s sake, not only to believe in him but also to suffer for his sake (Philippians 1:29).

    The answer is that two things are required for faith. The first is the heart’s inclination to believe, and this does not come from hearing but from the gift of grace. The second is the specific content of what is to be believed, and this comes from hearing. Thus Cornelius, whose heart was already inclined toward belief, needed Peter to be sent to him to specify what he should believe.

    From what he said—how can they hear without a preacher? And how can they preach unless they are sent?—he concludes that what is heard by believers comes through the word of the preachers, which is the word of Christ. This is either because the word is about Christ—we preach Christ (1 Corinthians 1:23)—or because the preachers have been sent by Christ: For I received from the Lord what I also delivered to you (1 Corinthians 11:23).

1. After showing that the fall of the Jews is pitiable because they sinned from ignorance, the Apostle now shows that their fall is not entirely excusable. This is because their ignorance was not unavoidable or rooted in necessity, but was in some way voluntary.

   He shows this in two ways: first, because they heard the teaching of the apostles; and second, based on what they knew from the teachings of the Law and the Prophets, beginning with the words, but I say: has not Israel known?

2. Regarding the first point, he does two things. First, he asks a question. We have said that faith comes from hearing and that people cannot believe in someone they have not heard. So he asks, But I say, have they not heard? This questions whether they could be totally excused for their unbelief, according to what is said in John: if I had not come and spoken to them, they would not have sin (John 15:22).

3. Second, he answers the question by appealing to the authority of the Psalm: their sound has gone out into all the earth (Psalms 19:4). This refers to the voice of the apostles, whose fame has reached every land, both of Jews and of Gentiles. As it is said, destruction and death have said: with our ears we have heard the fame thereof (Job 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 (Matthew 28:19).

   The Psalm continues, And their words, that is, their distinctive message, have gone out to the ends of the whole world. This fulfills other prophecies: from the ends of the earth we have heard praises (Isaiah 24:16); and, I have given you to be the light of the gentiles, to be my salvation even to the farthest part of the earth (Isaiah 49:6).

4. It should be noted that, according to Augustine, these words had not yet been fulfilled when the Apostle spoke them, but he spoke as if they were, foreseeing their fulfillment. He uses the past tense for the future because divine preordination is certain to be fulfilled. David, whose words he used, also used the past tense for the future. Augustine said this because even in his own time, there were parts of Africa where the faith of Christ had not yet been preached.

   Chrysostom, on the other hand, says that what is stated here had already been fulfilled in the time of the apostles. He draws this conclusion from Matthew: and this Gospel must be preached in the whole world, and then will come the consummation (Matthew 24:14), that is, the destruction of Jerusalem.

   Each is correct in his own way. In the days of the apostles, some report that their preaching had reached all nations, even to the ends of the world, at least through their disciples and the apostles themselves. For example, Matthew preached in Ethiopia, Thomas in India, and Peter and Paul in the West. This is what Chrysostom means. However, it had not been fulfilled in the sense that the Church was established in all nations, which is what will be fulfilled before the end of the world, as Augustine says.

   Yet Chrysostom’s explanation is more consistent with the Apostle’s intention than Augustine’s. The primary excuse for their unbelief is not undermined by the fact that these unbelievers would hear something in the future. This does not imply, however, that a report of the apostles’ preaching had reached every single individual, even though it had reached all nations.

5. Does this mean that those the message has not reached—for example, if they were raised in the wilderness—have an excuse for the sin of unbelief? The answer is that according to the Lord’s statement (John 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, the removal of original sin or any sin added by living an evil life; for these sins, they are justly condemned. But if any of them did what was in their power, the Lord in His mercy would provide for them by sending a preacher of the faith, as He sent Peter to Cornelius (Acts 10:5 and following) and an apostle to Macedonia in a vision to Paul (Acts 16:9 and following). Nevertheless, that they would do what is in their power—that is, by turning to God—proceeds from God moving their hearts toward the good: Turn us to You, O LORD, and we shall be turned (Lamentations 5:21).

6. Then, with the words, but I say: has not Israel known?, 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 say: has not Israel, that is, the Jewish people, known the things that pertain to the mystery of Christ, the calling of the Gentiles, and the fall of the Jews? They knew fully, being instructed by the law (Romans 2:18). For he has not dealt thus with any other nation (Psalms 147:20), and we are happy, O Israel, because the things that are pleasing to God are made known to us .

   Second, with the words, first Moses says, he answers the question and shows that they did know, first through the teaching of the Law. When he says, first, Moses, who is the lawgiver, it should not be understood as if there were two men named Moses and he was speaking of the first one. Rather, it is because Moses was the first, that is, the chief teacher of the Jews—for there has not risen a prophet since in Israel like Moses (Deuteronomy 34:10)—or because he was the first among others to say this.

   Moses says, I will provoke you to jealousy by that which is not a nation; by a foolish nation I will anger you. Our text reads: I will provoke them by that which is not a people and by a foolish nation I will anger them (Deuteronomy 32:21).

7. Two points should be noted here. The first concerns the Gentiles. He says, not a nation, as if they were 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 . But he called the same people a foolish nation. If in some sense it could be called a nation, insofar as it is united and governed by human law, it is nevertheless called foolish, as if lacking true wisdom, which consists in the knowledge and worship of God. As it is written, you must no longer live as the Gentiles do, in the futility of their minds; they are darkened in their understanding, alienated from the life of God (Ephesians 4:17–18). In this way, it refers to the Gentiles in their state before conversion.

   These two descriptions can also be applied to the Gentiles after conversion. They are called not a nation, meaning they are no longer living in a Gentile manner, as the Apostle says in the same passage: that you must no longer walk as the Gentiles do (Ephesians 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 a fool that he may be wise (1 Corinthians 3:18).

8. The second point is that he first mentions the jealousy, that is, the envy with which the Jews regarded the converted Gentiles: they make much of you, but for no good purpose (Galatians 4:17). Second, he mentions the anger with which they were provoked against them: the wicked man plots against the just man, and gnashes his teeth at him (Psalms 37:12).

   These two are fittingly joined, because anger springs from envy: anger kills the foolish, and envy slays the little one (Job 5:2). God is said to produce jealousy and stir to anger, not by directly causing the malice in them, but by withdrawing grace, or rather, by bringing about the conversion of the Gentiles, from which the Jews take the opportunity for jealousy and anger.

9. Second, he shows that they knew through the teaching of the prophets. He first quotes Isaiah, who foretold the conversion of the Gentiles, saying, but Isaiah is bold and says. That is, Isaiah boldly declares the truth, even though this would put him in danger of death: he goes forth boldly to meet armed men (Job 39:21). Isaiah says, I was found by those who did not seek me; I appeared openly to those who did not ask for me. Our text reads: they have sought me who before did not ask for me; they have found me who did not seek me (Isaiah 65:1).

10. He first mentions the conversion of the Gentiles, saying, I was found by those who did not seek me. This shows that the conversion of the Gentiles was beyond their own merits and intentions: Christ became a servant in order that the Gentiles might glorify God for his mercy (Romans 15:9). Regarding this discovery, Matthew says, the kingdom of heaven is like a treasure hidden in a field, which a man found (Matthew 13:44).

    Second, he shows the cause and manner of their conversion. The cause was not that they found by chance what they were not seeking, but that they found it by the grace of Him who willed to appear to them. This is indicated when he says, I appeared, for the grace of God has appeared for the salvation of all men (Titus 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 appeared openly. As the disciples said, Behold, now you are speaking plainly and not using a figure of speech (John 16:29). He says, I appeared openly to those, that is, the Gentiles, who did not ask for me, meaning those who did not ask for my teaching: they keep on praying to a god that cannot save (Isaiah 45:20).

11. Then he shows that Isaiah foretold the unbelief of the Jews, saying, but to Israel, that is, against Israel, he says: all day long I have spread out my hands to a people that does not believe and contradicts me. Our text reads: I have spread out 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 provokes me to anger (Isaiah 65:2).

12. That he says, I have spread out my hands, can be understood of Christ’s hands stretched out on the cross. They are said to have been held out all the day long, that is, for the main part of a whole day, namely, from the sixth hour until evening (Matthew 27:45). And although during that time the sun was darkened, the rocks were split, and the tombs were opened, the Jews persisted in their unbelief, blaspheming Him, as it says in Matthew (Matthew 27:39). Hence he adds, a people that does not believe and contradicts me. As it is written, consider him who endured from sinners such contradiction against himself (Hebrews 12:3).

13. Alternatively, it can be understood as referring to God stretching out His hands to perform miracles: while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus (Acts 4:30). The meaning then would be: all the day, that is, throughout the entire time of my preaching, I have spread out my hands by working miracles to a people that does not believe, even when they see miracles: if I had not done among them the works that no one else did, they would not have sin (John 15:24). He adds, and contradicts me, that is, slanders my miracles: by Beelzebub, the prince of demons, he casts out demons (Matthew 12:24); your people are like those who bring a charge against a priest (Hosea 4:4).

14. Third, it can be understood as God stretching out His hands to give benefits to His people, in accordance with Proverbs: I stretched out my hand, and no one paid attention (Proverbs 1:24). The meaning would then be: all the day, that is, throughout the entire time of the Law and the Prophets, I spread out my hands to give benefits to a people that does not believe and contradicts me: you have been rebellious against the LORD (Deuteronomy 31:27).