is necessary to complete salvation; for no one can believe with the heart without confessing with
the mouth: it is indeed a necessary consequence, but not that which assigns salvation to confession.
But let them see what answer they can give to Paul, who at this day proudly boast of some sort
of imaginary faith, which, being content with the secrecy of the heart, neglect the confession of the
mouth, as a matter superfluous and vain; for it is extremely puerile to say, that there is fire, when
there is neither flame nor heat.
Romans 10:11-13
- Dicit enim scriptura, onmis qui credit in
eum non pudefiet: - For the scripture saith, Whosoever
believeth on him shall not be ashamed. - Non enim est distinctio Iudaei et Graeci;
unus enim Dominus omnium, dives in omnes qui
invocant eum; - 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. - Quisquis enim invocaverit nomen Domini
salvus erit. - For whosoever shall call upon the name
of the Lord shall be saved.
11.For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the
Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which
he is discussing. As then he had explained the way by which men obtain salvation, and one that is
common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal
banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he
repeats the testimony which he had before adduced from Isaiah, that what he said might have more
authority, and that it might also be evident, how well the prophecies concerning Christ harmonize
with the law.^328
12.For there is no distinction, etc. Since faith alone is required, wherever it is found, there the
goodness of God manifests itself unto salvation: there is then in this case no difference between
one people or nation and another. And he adds the strongest of reasons; for since he who is the
Creator and Maker of the whole world is the God of all men, he will show himself kind to all who
will acknowledge and call on him as their God: for as his mercy is infinite, it cannot be but that it
will extend itself to all by whom it shall be sought.
Rich is to be taken here in an active sense, as meaning kind and bountiful.^329 And we may
observe, that the wealth of our Father is not diminished by his liberality; and that therefore it is not
made less for us, with whatever multiplied affluence of his grace he may enrich others. There is
then no reason why some should envy the blessings of others, as though anything were thereby lost
by them.
(^328) As in Romans 11:33, the Apostle quotes from the Septuagint; for to “make haste,” as the Hebrew is, conveys the same idea
as “to be ashamed:” for he who hastens, acts for the most part foolishly and brings himself to shame, as Saul did, when he did
not wait for Samuel, but hastened to sacrifice, and thereby brought shame on himself. — Ed.
(^329) “Pro benigno et benefico:” the word “rich,” is rather to be taken as meaning one who possesses abundance, or an exuberance
of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. —
Ed.