Romans Commentary Project, chapter 10

9:30 What then shall we say? That the Gentiles not seeking for righteousness have received it, and that righteousness by faith

9:30-10:21 recapitulates Paul’s argument about the “fall” of ethnic Israel, stated first within the historical words of YHWH through his prophets, now through the events of the Messiah’s actions and the new covenant life through faith being preached to the Gentiles—and that through faith, not works of Torah. Righteousness here is, again, dikaiosunen. Keep in mind that our functional definition is “covenant membership.” The following verses will serve to sharpen and enhance that usage in the preceding chapters. The Gentiles, not looking for covenant membership, have received, and that by faith.

31 But Israel seeking the Torah of righteousness unto Torah did not attain it.

Or, “looking for righteousness/covenant membership/dikaiosunen in Torah did not attain (ephthasen) it.

32 Why this? Since not by faith but as by works. They have stumbled upon the stumbling stone

Dia ti. Probably means: “and why not?” (dialectical) Since [their dikaiosunen] is not by faith but by the works of Torah. These works of Torah seem to be the stumbling stone that was part of the plan all along. (see next verse)

33 Even as it is written Behold I am placing in Zion a stumbling stone and a rock to make them fall, and he believing upon it will not be put to shame

Upon it could also mean upon him. Rock to make them fall is petran skandalou (hence the stone of scandal of old translations.) The closest meaning of skandalos is “that which causes sin.” It was YHWH’s intent, paradoxically, to cause the stumble and the failure. (With the purposes of ch. 7-8 in mind.)

10:1 Brothers, my heart’s desire and my prayer to God concerning them is unto salvation

Paul again states his deep personal affectation. He does not wish this upon his kinfolk.

2 For I witness for them that they have zeal of God but not according to knowledge

Knowledge is epignosin. Witness is marturo, legal language of testifying.

3 For not knowing God’s righteousness and seeking to establish their own [righteousness], they have not submitted to God’s righteousness

The second dikaiosunen is not attested in all manuscripts, but the sense remains the same. Israel’s sin is not only personal shortcomings within Torah, but also an attempt to twist Torah into something it was never intended to be—an ethnic marker of covenant membership. In doing so, they have not submitted to God’s righteousness/justification/covenant membership. (Which is, by faith.)

4 For the climax of Torah is the Messiah unto righteousness for all believing

Telos nomou could be translated a number of different ways: The end, the perfection, the completion or the satisfaction—and I like N.T. Wright’s take on it: The Climax of the Covenant. Righteousness is, again, dikaiosunen. Special weight on all.

5 For Moses writes the righteousness from Torah is “The man doing these will live by them”

Paul does not quote from Leviticus here to show the old “bad” way of doing Torah in contrast with the good new Christian one. Rather, as in the similar passage in Galatians, he is demonstrating that the true keeping of Torah is what he describes, whether for Jew or Gentile: hearing and believing.

6 And the righteousness from faith thus says “Do not say in your heart, who will ascend unto heaven? (That is to bring the Messiah down)

These two verses could easily become a quagmire if we assume that Paul, when speaking about ascending to heaven and descending to the abyss, is writing from our familiar concerns of “going to heaven or hell when we die” as the principal concern of religion and the only terms of post-mortem experience. Observe the context: the “do not say in your heart” comes from Deut 9:4—the first stern warning to Israel as it prepared for conquest that it was not from their righteousness that they would inherit the land, and that they are indeed unworthy of it because of their sin and failure. Following Moses’ guarantee of Israel’s failure in ch. 30, he tells them in v. 12-14 not to wish for someone to ascend into heaven or cross the sea that they might be able to keep Torah. (v.11 says “it is not too hard for you, nor far off.”)

7 Or, Who will descend unto the abyss? This is to raise the Messiah from the dead.

Rather, reading from Deuteronomy in the context of post-exile 2^nd temple Judaism, this is Paul’s sense: Do you want to know what doing the covenant really looks like? It isn’t waiting for someone to go do it by force—we already have a Messiah ruling above! And isn’t to call back one of your old prophets—the Messiah was already raised! Your hope isn’t in some faraway kingdom to be won by swords and Sabbaths—its to hear the word of Jesus.

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

Here the powerful quote from Deuteronomy is finished. Word is hrema, not logos. Preach is kerussomen, which can also be herald or proclaim.

9 Because if you might confess with your mouth Jesus is Lord and you might believe in your heart that God raised him from the dead, you will be saved.

Iesoun is the object, kurion the complement. There’s much that can be said of this verse on any number of levels, but it certainly takes on a new and robust meaning here when placed in the context of “doing Torah” in the Israel story. Incidentally, this verse is a strong endorsement for what I’ve pushed in separate discussions about the original euangelion meaning “Lordship and Resurrection.” Believe is pisteuses. (Have/keep faith) Note the consecutive effect with v. 8.

10 For in the heart one believes unto justification, and by the mouth one confesses unto salvation.

This is the true keeping of Torah…this is what Paul means in v. 5

11 For the scripture says He believing upon him will not be put to shame

Put to shame is kataischunthesetai. Believing is pisteuon. (Have/keep faith). Explains Paul’s contrast to those stumbling in 9:33. (Original reference is Is. 28:16)

12 For there is no distinction between Jew and Greek, for the same one is Lord of all, generous unto all calling upon him

Distinction is diastole. Generous is plouton. (Enriching) Once again, emphasis on all.

13 For all which call upon the name of the Lord will be saved

Joel 2:32, buttressing salvation by confession of Lordship, which segues quite naturally into the Gentile mission.

14 How therefore might they call unto he which they have not believed? And how might they believe him they have not heard? And how might they hear without someone proclaiming/preaching?

It’s been argued that Paul’s theological point here shares an important practical concern—he wanted to use Rome as a base for a Gentile mission in Spain, as he used Antioch to Asia Minor. Proclaiming/preaching is kerossontos again. Note that Paul regards the mission to the Gentiles as an essential part of YHWH’s covenant purpose…not keeping the Gentiles out by ethnic borders.

15 And how might they preach unless they might be sent? Even as it is written, How beautiful are the feet of those pronouncing the good news

Sent is apostalosin. (Hence, apostles) The well-known reference is from Isaiah 52 and Nahum. Pronouncing the good news is euangelizomenon [ta] agatha. Good news is euangelion.

16 But not all have obeyed the good news. For Isaiah says “Lord, who has believed our message?”

Paul establishes, not only that “not all” have obeyed the gospel, but that this in fact was foreseen and forepurposed.

17 Therefore faith is from hearing, and hearing through the word of the Messiah

Word is hrematos again, not logos. Lost in translation is the interplay between the word for hearing—akoes—and the word for obedience—upakoes. It might well read “But not all have really heard the good news. Note too that the “hearing” carries with it, not only an aural reception, but an obedience to the hearing.

18 But I say, have they not heard? Indeed, Unto all the land their voice has gone out, and unto the boundaries of the inhabited world their words

Again, have they not obeyed? The particle menounge provides the effect of “on the contrary.” Have they heard? Yes, everyone has heard… Voice is “cry,” “shout,” or “clatter.” (phthongos)

19 But I say, did Israel not understand? First Moses says “I will make you jealous upon those not a nation, with a foolish nation I will make you angry”

But Israel did not hear what they heard. They did not understand. What is more, this was done on purpose, that they might be provoked. Indeed, their stumble and provocation is forepurposed. Foolish is asuneto. (Without understanding) The Jews should be jealous of the Gentiles.

20 And Isaiah says in boldness “I am found by those not seeking me, I am become visible to those not asking for me

And Isaiah will come straight out and declare, as Paul began in 9:30, that those not seeking have found, but those seeking are lost.”

21 But for Israel he says “The whole day I have held out my hands to a disobedient and contrary people.”

Again, YHWH is just, for he has been patient with Israel, but they have disobeyed his purposes.