Romans 10:8Meaning & Commentary from the Church Fathers

But the Apostle applied this to Christ. Do not doubt, he says, and do not ask in your mind: how did Christ descend from heaven and become incarnate? Or how, having died, did He rise from the abyss, that is, from the regions below? Rather, believe that He descended and became incarnate, and that, having been buried, He rose through the Resurrection. For God raised Him. Therefore, looking to the dignity of Him who raised Him, one can readily believe.

Because "the word is near you" and knowledge of what must be done has been given to you, nevertheless the divine Apostle took this as teaching about faith. He teaches that one must not enter into inquiries about the Master's divine economy, nor subject to doubt how the Only-begotten Son of God became man and, having accepted the Passion, accomplished the Resurrection. Rather, one must bear the fruit of salvation by faith. For "the word is near you, in your mouth and in your heart." Then he adds: "that is, the word of faith which we preach." What Moses said about the commandments of the Law, we say about faith.

Paul likewise applies it to the ease of faith in Him. He teaches us, saying thus: "But the righteousness which is of faith speaks in this way." That is, concerning justification by faith in Christ, God speaks thus: "Do not say in your heart." That is, do not think that you need to ascend into heaven in order to bring Christ down from there, with faith in Him, for your soul. Nor think that you need to descend into the abyss, that is, into Hades, in order to bring them up from there for yourself. You have not the least need to do this. For God says to you in Deuteronomy that the word, or utterance, of faith which we preach is not far from you. It is near you, in your mouth and in your heart: "The word is near you, in your mouth and in your heart." But how the word of faith is near us, in our mouth and in our heart, the divine Apostle explains further.

Therefore, the Apostle concludes, if even the fulfillment of the Law is possible only with faith, then the righteousness of the Law, toward which the Jew strove, is possible only with faith. The Apostle applies Moses' words about the Law to Christ. As a Jew could find within himself, in his own heart and in his faith, the strength to fulfill the Law, so the believer can find in his heart the strength to acknowledge the Incarnation and Resurrection of Jesus Christ. By this faith and confession he will be saved.

Before the strict demands of the Law concerning righteousness, the man of the Old Testament could only answer, Where shall I obtain righteousness? It is not in me. To attain it, one would have to go either to heaven or beyond the sea. In other words, it is wholly unattainable, as though it were in heaven or beyond the sea. Justification through faith, however, is accomplished much more simply and easily. Although we also have no righteousness in ourselves, and although it must be received from the Savior, who does not visibly remain with us, no one should say, Where shall I obtain righteousness? Must I go up to heaven, where the Savior should be, or into Hades, where He descended? To acquire His righteousness, His visible presence with us is not necessary. His absence does not hinder the work of justification. Indeed, "what does Scripture say? The word is near you, in your mouth and in your heart," that is, the word of faith which we preach (Deut 30:14). "For if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation" (Rom 10:8-10).

It requires only a heartfelt sense of reverent faith in the Lord and Savior. It requires complete surrender to the conviction of His descent to earth for our salvation, His life-giving Resurrection from the tomb, and the other foundational objects of apostolic preaching about Him. In this passage, it is worthy of attention that the Apostle found a wise possibility. He explained the general teaching about the nearness to the heart of the objects of faith in God by applying it to the particular objects of Christian teaching. The deeply significant Old Testament expressions about descent to earth and ascent into heaven gave a natural occasion for this. Their hidden meaning allowed a just application, true both according to the inward relation between prophecy and fulfillment, and according to the outward evident expression. The ancient interpreters, attending to the Apostle's words, "Do not say in your heart," speak of the necessity of firm faith in Jesus Christ. "One must not enter into inquiry about the Master's divine economy, nor subject to doubt how the Only-begotten Son of God became man and, having accepted the Passion, accomplished the Resurrection. Rather, one must bear the fruit of salvation by faith" (Theophylact). Saint John Chrysostom says the same: "Do you see that such is the advantage belonging to the properties of faith? Leaving all earthly reasonings, one must seek what is above nature. Casting away the aid of thoughts, one must receive everything and establish everything upon the omnipotence of God." To this one may add that this is also possible. For according to the word of one ecclesiastical writer, the soul is by nature Christian. Therefore neither the general teaching about God as Creator and Provider, nor the particular teaching about the Lord, our Redeemer and Savior Jesus Christ, is alien to it. This teaching can be readily received by the most heartfelt and convinced faith. It agrees with all the requirements of higher minds, while also remaining accessible and intelligible to the simplest and most childlike souls (Mt 11:25).

In faith, however, everything is fulfilled by the single reception of faith, accomplished in the heart. Yet the power of this action is such that the whole Law and all the commandments appear fulfilled in it.

For whoever has faith has Christ, who is the end of the Law. Thus, by the predictive passage cited, the Apostle proved that Christ is the end of the Law.

He proved it both because what was pre-indicated in the Law is fulfilled in Him, and because the Law itself and the purpose for which the Law was given are fulfilled in Him.

The Law was given for righteousness. The one who believes in Christ becomes righteous, because in Him and through Him he receives grace.

This grace transforms the heart and fills it entirely with holy feelings and dispositions. In them the commandments are fulfilled, or from them the fulfillment of the commandments proceeds as a natural fruit.

If the fulfillment of the Law is impossible by any other means, then whoever does not receive faith in Christ out of zeal for the Law destroys the very thing the Law desires.

Or he goes against the Law. Is it not evident that such zeal is not according to understanding?

This is the Apostle’s thought in citing the indicated passage and pointing to the fulfillment of what is said in it through faith.

But since the work of faith is all-embracing, the word concerning it unavoidably touches other aspects of faith besides those under discussion. So also in the present passage, the Apostle suggests something else besides the immediate subject.

Legal righteousness requires labor and struggle, so that one’s deeds, at every time and in every place, may be conducted according to the Law.

Righteousness from faith, however, is accomplished wholly within. It has no need of a diversity of actions and expressions. Believe in the heart, and you are righteous.

Yet this does not mean that the work of faith is as easy as a feather lifted by the movement of air. Faith is an inward action.

For that very reason it is harder than works. What comes in it from grace acts easily. What belongs in it to man entails perceptible labor, though all of it is inward.

The movement of faith is a complete reordering of everything within. What undergoes reordering is old and deeply rooted. It cannot fail to assert its rights, acquired by long standing.

Thus it cannot fail to hinder the course of faith. This must be removed, and there is the struggle.

When faith says, “I believe,” it is a single and momentary action. But not everyone reaches this in one minute.

Faith is the greatest struggle, higher than all struggles, their root and foundation. Therefore the Apostle says: “Do not say in your heart,” who will bring Christ down to earth, or who will raise Him from the dead.

The Incarnation of the Son of God, His death, and His resurrection are the chief object of faith and preaching. Yet how many arguments has this always raised, and does it still raise, in the hearts of hearers?

The Apostle says: do not admit these arguments. “Do not say in your heart,” who can accomplish this, and how can this be accomplished.

Believe simply, like a child, overcoming all such arguments. “One must not enter into investigation concerning the Master’s divine economy, or doubt how the Only-begotten Son of God became man and, having accepted suffering, accomplished the resurrection. Rather, by faith one must bear the fruit of salvation” (Blessed Theodoret).

Chrysostom gives the same thought another shade: “So that, by proving this path convenient and brief, he might not suggest that it is unworthy of attention, see how the Apostle speaks at length about it: ‘Do not say in your heart.’ As negligence and slackness oppose virtue manifested in works. Making one incapable of labors, and as a very watchful soul is needed lest one surrender to this, so in the matter of faith thoughts arise that disturb and weaken the hearts of many. To repel them, the most watchful soul is needed. Therefore the Apostle exposes these very thoughts. He does here as he did when discussing Abraham. Having proved there that Abraham was justified by faith, lest someone conclude that this crown was acquired by him as a gift and for nothing, the Apostle praises the quality of faith and says. ‘Against hope, in hope he believed.’ By this he proved that Abraham needed an exalted soul, one that received what was beyond hope and was not offended by what was visible. He acts the same way here, proving that we need a mind that loves wisdom, a strong will, and one that seeks heavenly things. He did not simply say, ‘Do not say,’ but ‘Do not say in your heart.’ That is, do not even waver in thought or say within yourself, ‘How is this possible?’ Do you see that this is the distinctive property of faith? It leaves aside all earthly reasonings, seeks what is above nature, rejects the help of thoughts, and receives everything by being established on the omnipotence of God.”