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;
8. The word ] More precisely, the utterance; i.e. of the terms of the covenant. Alike the elder and later Covenants were not obscure enigmas, but could be recited by human lips and assented to as “just and good” by human hearts.
that is, &c.] See last note but one on Rom 10:6. Here again St Paul sees in the words of Moses a divinely-meant adaptation to the case of the New Covenant as well as to that of the Old.
the word of faith ] the utterance of faith; or, to expand the brief phrase, “the statement of terms of justification by faith;” the message whose burden is Faith.
Fuente: The Cambridge Bible for Schools and Colleges
But what saith it? – That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine?
The word is nigh thee – This is still a use of the language of Moses. Deu 30:14. The meaning is, the doctrine is not difficult to be understood and embraced. What is nigh us may be easily obtained. What is remote, with difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood.
In thy mouth – This is taken from the Septuagint. Deu 30:14. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth, that is, their language, their common conversation. Moses had so often inculcated it, that it was understood and talked about by the people, so that there was no need to search in distant climes to obtain it. The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be in every mans mouth.
In thy heart – The word heart is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. They already possessed them, and talked and thought about them: so that there was no need of going to distant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought.
That is – This is the use which the apostle makes of it; not that Moses referred to the gospel. His language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible.
The word of faith – The doctrine which requires faith, that is, the gospel; compare 1Ti 4:6. The gospel is called the Word of faith, the Word of God, as being what was spoken, or communicated by God to man. Rom 10:17; Heb 6:5; Heb 11:3.
Which we preach – Which is proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it everywhere, it could be said to be nigh them; there was no need of searching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. But what saith it? The word is nigh thee] There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. The way of salvation is now both plain and easy. The law is magnified and made honourable by the death of Christ; and the doctrine of faith in his death and resurrection is fully proclaimed, and amply proved to be effectual to the purpose for which it was revealed. By the preaching of the Gospel the doctrine of salvation is nigh thee, and the saving influence is at hand: it is in thy mouth, easy to be understood, easy to be professed: and in thy heart, if thou art upright before God, sincerely desiring to be saved on his own terms, not striving to establish thy own method of justification by the law, which must for ever be ineffectual, but submitting to the method of justification which God has devised.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But what saith it? i.e. what saith the text in Deu 30:14? or what saith the righteousness of faith? What is its style and language? In the Rom 10:6,7 he did but tell us what it said not, but here he tells us what it saith.
The word is nigh thee; i.e. the matter required of thee, in order to life and salvation. He seems in these words to declare the readiness and easiness of the way of salvation, as taught us in the gospel, and by the righteousness of faith. God requires no hard thing of us, to cross the seas, to climb the mountains, to take long and painful journeys, to find it out. The way of salvation under the gospel hath but a short cut; it requires not so much the labour of the hand, as the confession of the mouth, and the belief of the heart: or, The word that teacheth it is at hand, it is as if it were in thy mouth and heart: a proverbial speech, (as some think), to show the readiness of it.
That is, the word of faith, which we preach: by the word of faith, he means the gospel, and the doctrine of it: and the gospel is so called, either effectively, because it works faith; or objectively, because it is a received faith, and is the proper object of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But what saith it? Itsaithcontinuing the quotation from De30:14.
The word is nigh theeeasilyaccessible.
in thy mouthwhen thouconfessest Him.
and in thine heartwhenthou believest on Him. Though it is of the law which Mosesmore immediately speaks in the passage quoted, yet it is of the lawas Israel shall be brought to look upon it when the Lord their Godshall circumcise their heart “to love the Lord their God withall their heart” (Ro 10:6);and thus, in applying it, the apostle (as OLSHAUSENtruly observes) is not merely appropriating the language of Moses,but keeping in the line of his deeper thought.
that is, the word of faith,which we preachthat is, the word which men have to believe forsalvation (compare 1Ti 4:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But what saith it,…. The Scripture; so some copies, and the Vulgate Latin and Ethiopic version read, “what saith the Scripture?” the Arabic version, “what dost thou say?” or “what saith he”, Moses? for what follow are manifestly his words, in De 30:14,
the word is nigh thee, even in thy mouth, and in thy heart; which is to be understood not of the law, for Moses himself is not speaking of the law only, but either of the whole word of God, both law and Gospel; or particularly of the Gospel, which holds forth those special blessings and promises of grace, pardon of sin, and circumcision of the heart, which are mentioned in the context, as what should be bestowed upon the people of the Jews in the latter days; and so is rightly applied by the apostle to the then dispensation, and is to be understood of the Gospel; which was nigh both in the ministration of it, by the apostles, to Jews and Gentiles, and in the application and experience of it; it was not only “in the mouth” of the preachers, but also of the hearers of it, by a hearty and sincere confession; and “in [their] hearts”, being attended with the power of God, and received in the love of it, was truly believed in, and cordially embraced;
that is, the word of faith. This phrase, , “the word of faith”, may be seen in the Jewish writings z; and this shows what word is here meant, even the Gospel so called, because it contains doctrines which are to be believed upon the testimony of God, and particularly the doctrine of justification by the righteousness of Christ received by faith; and because it proposes Christ as the object of faith, and encourages souls to believe in him for life and salvation; and is also the means of begetting and implanting faith in the heart, and without it the preaching of it is of no avail: and it is further described by the ministration of it,
which we preach; being sent, commissioned, qualified, and assisted by Christ thereunto; which shows the agreement between Moses and the apostles of Christ; for the word which he spoke of, they preached, and indeed said no other things than what the prophets and Moses said should come, that Christ should suffer in the stead of his people, and rise again for their justification; the sum of which is delivered in Ro 10:9.
z Zohar. in Gen. fol. 45. 4.
Fuente: John Gill’s Exposition of the Entire Bible
But what saith it? ( ?). That is “the from faith righteousness.”
The word of faith ( ). The gospel message concerning faith (objective genitive). Only here. In contrast to the law.
Which we preach ( ). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator’s instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ.
Fuente: Robertson’s Word Pictures in the New Testament
The word is nigh thee. Septuagint, Very nigh thee is the word. The word is the whole subject – matter of the Gospel. See ver. 9. Moses used it of the law. See on Luk 1:37. The whole quotation in the Hebrew is as follows : “It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it.” The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare Exo 13:9; Deu 6:6 – 9. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one’s own righteousness by obedience to the law.
Word of faith. The phrase occurs only here. “Which forms the substratum and object of faith” (Alford). Others, the burden of which is faith.
We preach [] . See on Mt 4:17, and preacher, 2Pe 2:5.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “But what saith it?” (alla ti legei); “But what does it say, what does the righteousness that is by faith, described by, preached by Moses, and by all the prophets say? See Deu 30:11-14; Act 10:43.
2) “The Word is nigh thee,” (engus sou to hrema estin) “The clearly stated word is near, or accessible to thee;” The Words of utterances of the covenants were not enigmas (dark sayings), but plain and could be retold and understood so as to be declared “good and just,” by human hearts, Isa 45:22-23; Rom 14:11-12; Php_2:10.
3) “Even in thy mouth,” (en to stomati sou) “(even) in the mouth of you, your mouth;- So simply told are the Bible stories and taught are divine truths that the Word may be said to be in the mouths of every believe who is to confess with his mouth and give witness of his experience of redemption, 1Jn 1:9; Psa 107:2; Act 1:8.
4) “And in Thine heart,” (kai en te kardia sou) “And in your heart,” or entered into your affections; when the Word of Grace, Redemption’s message is preached it enters the heart to convict sinners, by the aid presence, or help of the Holy Spirit. And it may be hid in hearts of believers to aid them in Christian life, obedience and service, Heb 4:12, Jer 23:29; Act 2:37; Act 7:51; Act 7:54; Psa 119:119; 1Pe 3:15.
5) “That is the Word of faith,” (tout estin to hrema tes pisteos) “This is the clearly stated word of (the) faith,” The system of teachings, truths of God, delivered and interpreted in contextual setting is the faith delivered to the saints, (Israel and the church); a system for which true believers must contend, Jud 1:3.
6) “Which we preach,” (ho kerussomen) “Which we herald or proclaim;” The subject concerns the manner, methods, or means by which justification with God and Divine righteousness is made available to sinners, Jews and Gentiles. Paul and his companions in missionary Jabors contended one was saved by faith in Jesus Christ – not Moses or by keeping of the law. It was by faith or not at all, Rom 1:16.
Fuente: Garner-Howes Baptist Commentary
8. What does it say? (324) For the purpose of removing the impediments of faith, he has hitherto spoken negatively: but now in order to show the way of obtaining righteousness, he adopts an affirmative mode of speaking. Though the whole might have been announced in one continuous sentence, yet a question is interposed for the sake of exciting attention: and his object at the same time was to show how great is the difference between the righteousness of the law and that of the gospel; for the one, showing itself at a distance, restrains all men from coming nigh; but the other, offering itself at hand, kindly invites us to a fruition of itself, Nigh thee is the word
It must be further observed, that lest the minds of men, being led away by crafts, should wander from the way of salvation, the limits of the word are prescribed to them, within which they are to keep themselves: for it is the same as though he had bidden them to be satisfied with the word only, and reminded them, that in this mirror those secrets of heaven are to be seen, which would otherwise by their brightness dazzle their eyes, and would also stun their ears and overpower the mind itself.
Hence the faithful derive from this passage remarkable consolation with regard to the certainty of the word; for they may no less safely rest on it, than on what is actually present. It must also be noticed, that the word, by which we have a firm and calm trust as to our salvation, had been set forth even by Moses:
This is the word of faith. Rightly does Paul take this as granted; for the doctrine of the law does by no means render the conscience quiet and calm, nor supply it with what ought to satisfy it. He does not, however, exclude other parts of the word, no, not even the precepts of the law; but his design is, to show that remission of sins stands for righteousness, even apart from that strict obedience which the law demands. Sufficient then for pacifying minds, and for rendering certain our salvation, is the word of the gospel; in which we are not commanded to earn righteousness by works, but to embrace it, when offered gratuitously, by faith.
The word of faith is to be taken for the word of promise, that is, for the gospel itself, because it bears a relation to faith. (325) The contrast, by which the difference between the law and the gospel appears, is indeed to be understood: and from this distinction we learn, — that as the law demands works, so the gospel requires nothing else, but that men bring faith to receive the grace of God. The words, which we preach, are added, that no one might have the suspicion that Paul differed from Moses; for he testifies, that in the ministration of the gospel there was complete consent between him and Moses; inasmuch as even Moses placed our felicity in nothing else but in the gratuitous promise of divine favor.
(324) “The righteousness of faith” is evidently the “it” in this question: See Rom 10:6. — Ed.
(325) It is “the word” which requires “faith,” and is received by faith; or it is the word entitled to faith, worthy of being believed; or it is the word which generates and supports faith. — Ed.
Fuente: Calvin’s Complete Commentary
8. The word heart This entire clause is quotation.
That is The apostle now identifies the word of Moses with the gospel word. The word of faith is in its utterance in the mouth, in its power within the heart. Whether Christ be in the heavens or in the deep, the power of faith in him is salvation in our soul. It is more than nigh us, it is in us.
Fuente: Whedon’s Commentary on the Old and New Testaments
But what does it say? “The word is near you, in your mouth, and in your heart,” that is, the word of faith, which we preach,’
But what does the righteousness which is of faith say? It says that ‘the word is near you, in your mouth and in your heart’, this word referring to ‘the word of faith’ (the word that produces faith) preached by the Apostles, and by Paul’s lieutenants. It is saying that it is readily to hand and easily available, affecting both mouth and heart, for it is receivable through faith. And the content of that word is now made clear in Rom 10:9. The fact that it is ‘in your mouth and in your heart’ explains the next verse and why Paul speaks of confessing with the mouth and believing in the heart, for the content of that word is Jesus as LORD, and the resurrection.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 10:8. The word is nigh thee The original ‘, often signifies word, but sometimes affair, business; and so does deber in the Hebrew,the word used by Moses, Deu 30:14. In this place the meaning seems to be, the affair is nigh thee, (that is, is rendered easy and feasible,) even in thy mouth, and in thy heart; that is, the affair of faith, which we preach. See Mat 18:16. Luk 1:37; Luk 2:15. 2Co 12:4; 2Co 13:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1890
GOSPEL SALVATION
Rom 10:8-10. That is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
IF we would know with certainty what the Gospel is, we should examine carefully what the Apostles preached. But in various places their discourses appeared to have a different aspect, according as they were called to lay the foundations of religion, or to build up the superstructure: and therefore we are concerned to receive from these inspired teachers a summary of their own doctrines: and this is precisely what we are favoured with in the passage before us. Let us, then, take these words as our guide: for in them we may clearly see,
I.
The terms on which salvation is offered to us
We are told, in few words, what was the word of faith which Paul preached. Two things he insisted on, as indispensably necessary to our salvation
1.
Faith in Christ as our crucified and risen Saviour
[The Lord Jesus Christ was sent of God to be the Saviour of the world [Note: 1Jn 4:14.]. All that was necessary for mans salvation he effected on the cross: and God, in token that he himself was satisfied, raised the Lord Jesus from the dead, and exalted him to his own right hand, that there he might carry on and perfect the work assigned him. Of us he requires, that we believe in Christ, as thus sent, thus accepted, thus qualified: and that, discarding every other hope, we place our dependence on him alone.
This mode of salvation is contrasted with the law, which proposes obedience alone as the ground of hope. But by obedience can no man living be saved; because we have already violated the law; and, even if at this moment our past violations of it were forgiven, we should be unable to render to it the obedience it demands. That ground of hope, therefore, being renounced, we must rely simply on the Lord Jesus Christ, and seek salvation altogether by faith in him.]
2.
A public confession of him under that character
[No confession of ours can add any thing to his all-finished work. Yet are we required to confess him openly; because his glory, and the good of man, demand it of us. If we should conceal our faith in him, who would be benefited? or in what respect would he be glorified? Methinks such concealment would reflect on him the greatest disgrace; and it would assuredly tend to harden others in their unbelief. Hence our blessed Lord required, that all who would derive benefit from him, should deny themselves, and take up their cross daily, and follow him. And if we do not this, he declares that he will not acknowledge us as his disciples. Our faith, destitute of this fruit, will be in vain. Thus, though confession cannot add to faith, it is equally necessary with faith; the one being the root; the other, the fruit proceeding from it ]
For our encouragement, we are informed what will be,
II.
The certain issue of a compliance with those terms
Whosoever shall thus believe in Christ, and thus confess him, shall be saved. This expression is plain, positive, unqualified. But we are informed in our text what will be the bearing of each requirement, and in what respect a compliance with each will tend to the attainment of the end proposed. To each of them has the Lord Jesus Christ assigned its proper office:
Faith will invest us with his righteousness
[He has wrought out a righteousness for sinful man; a righteousness fully commensurate with the utmost demands of law and justice [Note: ver. 4.]. This righteousness faith apprehends. In truth, it cannot be apprehended in any other way. If we were able to purchase an interest in it by any works of our own, salvation would in fact be by works; seeing that to purchase salvation, or to purchase that which gives us salvation, is, in reality, and in effect, the same. We are continually told, that this righteousness becomes ours by faith: It is revealed from faith to faith [Note: Rom 1:17.]: and it is unto all, and upon all, them that believe [Note: Rom 3:22.]. From the moment that any one believes in Christ, this righteousness becomes his; yea, Christ is made unto him righteousness [Note: 1Co 1:30]; and he is entitled to call the Lord Jesus, Jehovah our Righteousness [Note: Jer 23:6.]; and to say, In the Lord have I righteousness and strength [Note: Isa 45:24.]. Arrayed in this spotless robe, he will be so pure, that the eye of God himself will not discern a spot or blemish in him [Note: Eph 5:27].]
Confession will insure to us his final approbation
[True, it will add nothing to Christs perfect righteousness: but it will evince the sincerity of our faith: and on it will the very sentence of our Saviours approbation be grounded, as displaying, beyond a doubt, the equity of his procedure. Our Lord has said, that on this shall his ultimate proceedings with us depend: Whosoever shall confess me before men, him will I also confess before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven [Note: Mat 10:32-33.]. Nor is this a mere arbitrary appointment: for the confessing of Christ openly has a great tendency to improve our character, and to prepare us for his glory. Doubtless it will be an occasion of many trials and many sufferings: for the ungodly world will hate the servants even as they hated the Master, and persecute them even as they persecuted him. But he was made perfect through sufferings [Note: Heb 2:10.]: and by the fire of affliction must we also be purged from our dross [Note: 1Pe 1:6-7.]. Our afflictions are but, in fact, the completing of that which was yet lacking in his [Note: Col 1:24.]: and, in enduring them, we are assimilated to his image [Note: 1Pe 4:13.]. Thus, though our confession of him adds not any thing to his perfect righteousness, it tends to fit us for the recompence which his overflowing bounty will accord to us. Assuredly, therefore, we may expect, that if we suffer with him, we shall also reign with him, and to all eternity be glorified together [Note: 2Ti 2:12. Rom 8:17.].]
Let, then, your faith in Christ be cordial
[It is not to be a mere assent of the understanding, but an acquiescence of the heart. Twice is this mentioned in our text: nor is it possible for us to lay too great a stress upon it. In point of strength, I doubt not but that the faith of devils is superior to that of men: but they have no love to Christ, nor any delight in any thing relating to him. But ye, beloved, must see a glory in the whole of his mediation, and must feel exquisite delight in committing yourselves altogether to him. Nor must this be an occasional act, but the daily habit of your minds: The entire life which you now live in the flesh, you must live by the faith of the Son of God, who has loved you, and given himself for you [Note: Gal 2:20.]. Nor must there be in you the least bearing towards any righteousness of your own. You must indeed endeavour to be righteous even as he is righteous [Note: 1Jn 3:7.]: but your dependence must be on him alone,]
2.
Let your confession of him be uniform and unreserved
[Never, for a moment, should you give way to fear [Note: Luk 12:4-5.], or suffer any carnal consideration to influence your minds, so as to damp your zeal in his service [Note: Joh 12:42-43.]. It is not necessary that you should be obtrusive, and force religious subjects on those who are utterly averse to them: this would be to cast pearls before swine. But you should watch for opportunities to honour the Saviour, and to lead others to the knowledge of him. And on no account should you ever be ashamed of him [Note: Mar 8:38.]: but should be ready, at all times, to follow him without the camp, bearing his reproach [Note: Heb 13:13.]. If you possessed, like Moses, all the treasures of Egypt, you should consider them as of no account in comparison of the infinitely richer treasure which you will find in the reproach of Christ [Note: Heb 11:24-26.]. If only Christ may be magnified in you, it should be equally a welcome service to you, whether it be by life or by death [Note: Php 1:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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;
Ver. 8. The word is nigh thee ] Moses meant it of the law, but it more fitly agreeth to the gospel. The babe of Bethlehem is swathed up in the bands of both Testaments: he is author, object, matter, and mark of both. Therefore if we will profit in hearing, teaching, reading, we must have the eye of our minds turned toward Christ, as the faces of the cherubims were toward the mercy seat.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] But what says it? The word is near thee, in thy mouth (to confess), and in thine heart (to believe): that is (see above), the word of faith (which forms the substratum and object of faith, see Gal 3:2 ; 1Ti 4:6 ) which we (ministers of Christ: or perhaps, I Paul) preach . This verse has been explained in dealing with Rom 10:6-7 .
Fuente: Henry Alford’s Greek Testament
Rom 10:8 . . What is in the lips of the preacher is near to all who hear. In Deut. the word is of course the Mosaic law; here it is the Gospel, the word which deals with that on which the righteousness of God depends. is objt. gen [1] The whole idea of the verses is that righteousness has not to be achieved, but only appropriated.
[1] genitive case.
Fuente: The Expositors Greek Testament by Robertson
word. Greek. rhema. See Mar 9:32. These quotations are from Deu 30:12-14.
faith = the faith. App-150.
preach. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] But what says it? The word is near thee, in thy mouth (to confess), and in thine heart (to believe): that is (see above), the word of faith (which forms the substratum and object of faith, see Gal 3:2; 1Ti 4:6) which we (ministers of Christ: or perhaps, I Paul) preach. This verse has been explained in dealing with Rom 10:6-7.
Fuente: The Greek Testament
Rom 10:8. , but) The particle here either has an augmentative [: end. on Epitasis] meaning as in Mat 11:8-9, or falls upon , nigh thee.-, nigh) We ought not to seek Christ at a distance, but within us. For while faith is beginning to believe, Christ dwells in the heart. This seeking for Christ [at a distance, instead of within ones own heart] is found not only in those who are merely beginning, but even in those who are making progress in faith, Son 3:1; Psa 105:3-4. For he is here speaking, as if the righteousness of faith were itself conversing with itself.- ) so it is in the Hebrew, but the LXX. add ) The word, that is, the word of faith is nigh thee.
Fuente: Gnomon of the New Testament
Rom 10:8
Rom 10:8
But what saith it?-But what saith the righteousness that comes of faith ?
The word is nigh thee, in thy mouth, and in thy heart:-The word of God which comes to faith is nigh thee; it commends itself to the heart and finds a home in the heart, so that by the word the heart is changed, and the service that springs from faith is not a formal conformity to the law, but a hearty, loving service rendered to God because we love and honor him.
that is, the word of faith, which we preach:-This word of faith received into the heart was preached by the apostles and must be received through their preaching. See the following verse.
Fuente: Old and New Testaments Restoration Commentary
The word: Deu 30:14
the word of faith: Rom 10:17, Rom 1:16, Rom 1:17, Isa 57:19, Mar 16:15, Mar 16:16, Act 10:43, Act 13:38, Act 13:39, Act 16:31, Gal 3:2, Gal 3:5, 1Ti 4:6, 1Pe 1:23, 1Pe 1:25
Reciprocal: Exo 13:9 – may be Mar 2:2 – and he Luk 10:11 – notwithstanding Joh 6:63 – the words Gal 4:23 – but Phi 1:27 – the faith Phi 2:16 – Holding Col 1:5 – the word
Fuente: The Treasury of Scripture Knowledge
0:8
Rom 10:8. Our concern is not so far away as the foregoing inquiries would indicate, for all necessary information is nigh at hand in the divine Word.
Fuente: Combined Bible Commentary
Rom 10:8. But what saith it. This is inserted to introduce the positive statement of Moses; but it here refers to the righteousness of faith (Rom 10:6).
The word is nigh thee, etc. (comp. the LXX. as given above).
In thy mouth, and in thy heart. These terms explain how the word is nigh. As a matter of fact the pious Israelite had the law in his mouth and heart, i.e., to confess and believe, precisely as Paul afterwards explains in applying the language to the gospel. Others find in the original passage only a reference to the familiar accessible character of the law (see above). But after all any true grasp of Gods revelation, even in the days of Moses, was gained in the way Paul describes.
The word of faith; either respecting faith, or, which forms the substratum and object of faith (Alford).
Which we preach. Paul himself, and all other preachers of the gospel. This explanation of word in the Old Testament passage is in accordance with the statement of Rom 10:4. Any nearness of the Old Testament word was due to its leading to Christ, whom the gospel proclaimed as the object of faith; hence to this word the Old Testament passage pointed. Some limit the reference to the easy and familiar doctrine of faith.
Fuente: A Popular Commentary on the New Testament
Vv. 8. But what saith it? The word is nigh thee, in thy mouth and in thy heart. Now, that is the word of faith which we preach.
In the passage quoted, Moses said: Believe on him who is revealed to thee in the law. With Him in the heart and on the lips thou shalt understand it, and thou shalt certainly fulfil it. This saying was in the ancient economy a relative truth. It becomes in Christ absolute truth. In these words Moses had in a sense, without suspecting it, given the exact formula of the righteousness of faith; and it is because the apostle was conscious of this fundamental identity of feeling between Moses and the gospel on this point, that he could venture, as he does here, to apply the saying of the one to the teaching of the other. There is therefore in this passage neither a simple imitation of the words of Moses, nor a false Rabbinical pretence to interpret it correctly. Paul has done what we do or should do in every sermon: 1st. Disentangle from the temporary application, which is the strict sense of the text, the fundamental and universal principle which it contains; 2d. Apply freely this general principle to the circumstances in which we are ourselves speaking.
Nigh thee signifies (in the mouth of Moses): of possible, and even easy accomplishment. The term is explained by the two expressions: in thy mouth and in thy heart, the former of which means: easy to be learned and repeated; the second: easy to be loved; of course: in communion with Jehovah and by the aid of His Spirit both promised to faithful Israelites. Such expressions, says Paul, are exactly those which find their full reality when they are applied to the word of faith, which forms the subject of gospel preaching. If faith is an emotion of the heart, and its profession a word of invocation: Jesus Lord! is it possible to realize this formula of Moses: in thy mouth and in thy heart, better than is done by the word of faith?
Salvation thus appears to us as a perfectly ripe fruit which divine grace places before us, and on which we have only to put the hand of faith. To Christ belongs the doing; to us the believing. This idea of the absolute nearness of the finished salvation is analyzed in Rom 10:9-10 (starting from the expressions of Rom 10:8), and justified once more by a scriptural quotation (Rom 10:11), which contains at the same time the transition to the following passage.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But what saith it? [Here Paul interrupts the gospel with a question. If the word of life is not in these places (heaven and Hades), where, then, is it? Where does the gospel say it is? He now resumes the gospel’s personification, and lets it answer the question.] The word is nigh thee, in thy mouth, and in thy heart [Here end the words spoken by the gospel. Their import is similar to that of the second meaning of Moses’ words found above. The gospel is the fully prepared gift of God (Joh 3:16), and, being once accepted and possessed by the believer, he is not called upon to scale the heavens to procure a Christ and bring him down to see the needs of man and devise a gospel (for the Word has already become incarnate, and has dwelt among us– Joh 1:14 –and seeing what sacrifice was needed for man’s forgiveness and cleansing, he has provided it– Heb 10:3-9); neither is it demanded of him that he descend into the abyss (Hades, the abode of the dead) to find there a Christ who has died for our sins, and to raise thence a Christ whose resurrection shall be for our justification (for God has already provided the Christ who died for our sins– 1Co 15:3; Isa 53:5-6; Rom 3:25; Rom 5:6; Rom 8:32; 2Co 5:21; Gal 1:4; 1Pe 2:24; 1Pe 3:18 — thus making an end of sins, and making reconciliation for iniquity– Dan 9:24 –and who also was raised for our justification– Rom 4:24-25; 1Co 15:17; 1Pe 1:21 –thus bringing in everlasting righteousness– Dan 9:24). Thus far the apostle’s argument runs thus: As the sources whence a law might be found were questions about which the Jew needed not to trouble himself, since God provided it; so the sources whence a Christ-gospel might be procured were also questions about which the Christian need feel no care, for the all-sufficient wisdom and might of God which provided the law had likewise perfected and supplied the gospel, so that men need only to accept it by faith. In either case His was the provision and theirs the acceptance; and what the apostle makes particularly emphatic was that the gospel was as easily accepted as the law, for it, too, could be familiarly discussed with the lips and meditated upon with the heart, being as nigh as the law. Nearness represents influence, power over us; remoteness, the lack of it (Rom 7:18; Rom 7:21). As the words of Moses were spoken about the type of the gospel (the law), they were of course prophetically applicable to the Christ who is the sum of the gospel, and likewise the living embodiment of the law. But to make plain their prophetic import, Paul gave them a personal application to Christ, and changed the search among the distant living (where law might be found) to search among the farther distant dead (where Christ must be found to have been in order to give life). Thus Paul’s variations from Moses constitute what Luther calls “a holy and lovely play of God’s Spirit in the Lord’s word”]: that is, the word of faith, which we preach [At this point the apostle begins again to speak for himself and his fellow-ministers, and shows that the “word” of which Moses spoke is the gospel or “word of faith” preached by Christians. He also shows that the words “mouth” and “heart,” as used by Moses, have prophetic reference to the gospel terms of salvation]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8. But what saith the Scripture? The word is nigh thee, in thy mouth and in thy heart: that is, the word of faith, which we preach.
Fuente: William Godbey’s Commentary on the New Testament
10:8 {5} But what saith it? The {f} word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;
(5) Calling comes by the word preached.
(f) By “word”, Moses understood the law which the Lord proclaimed with his own voice: and Paul applied it to the preaching of the Gospel, which was the perfection of the law.
Fuente: Geneva Bible Notes
2. The remedy for rejection 10:8-15
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul quoted Moses again (Deu 30:14) to reaffirm the fact that the great lawgiver taught that salvation came by faith. The "word of faith" means the message that righteousness comes by faith. Faith is easy compared to a lifetime of slavish obedience to the Law. Anyone can express it easily with the mouth and accept it easily with the heart.