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Commentary on Romans 10 verses 12–21
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments: -
I. That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Eze 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.
II. That the promise is the same to all (Rom 10:13): Whoever shall call - one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joe 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,
1.How necessary it was that the gospel should be preached to the Gentiles, Rom 10:14, Rom 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures. (1.) They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb 11:6. Till they believed the true God, they were calling upon idols, O Baal, hear us. (2.) They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (Joh 20:31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information. (3.) They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other - the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers. (4.) They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Mat 9:38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.
2.How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, Rom 10:15. For this he quotes Isa 52:7. The like passage we have, Nah 1:15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, (1.) What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luk 2:14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luk 2:13, etc. (3.) How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Mat 28:9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See Th1 5:12, Th1 5:13.
3.He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Rom 10:16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa 53:1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation, - very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, etc. In answer to this,
(1.)He shows that the word preached is the ordinary means of working faith (Rom 10:17): So then, ara - however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, Rom 10:14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See Th1 2:13.
(2.)That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, Rom 10:18, to the end.
[1.]The Gentiles have heard it (Rom 10:18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world - preach to every creature - disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, Rom 15:19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts 2. In the expression here he plainly alludes to Psa 19:4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.
[2.]The Jews have heard it too, Rom 10:19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.
First, One is taken from Deu 32:21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Act 3:26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Lu. 15) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Act 13:45; Act 17:5, Act 17:13, and especially Act 22:22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.
Secondly, Another is taken from Isa 65:1, Isa 65:2, which is very full, and in it Esaias is very bold - bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,
a.Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (Rom 10:20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure - anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?
b.Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, Rom 10:21. Observe,
(a.)God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Act 26:1), or desire acceptance, Pro 1:24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation - come let us shake hands and be friends; and our duty is to give the hand to him, Ch2 30:8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.
(b.)Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.
"Lord, who hath believed our report?" Isaiah says. For "faith cometh by hearing, and hearing by the word of God," saith the apostle. "How then shall they call on Him in whom they have not believed? And how shall they believe on Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent? As it is written, How beautiful are the feet of those that publish glad tidings of good things!" You see how he brings faith by hearing, and the preaching of the apostles, up to the word of the Lord, and to the Son of God. We do not yet understand the word of the Lord to be demonstration.
For "a people," he says, "whom I knew not hath served me; in obedience of the ear it hath obeyed me." Prophets made the announcement.
Paul says that salvation by the calling of the Lord is common to all but that the above mentioned rejection of this universal grace hardened the Jews, making them unable to receive the common good. As a result the mission and the message did not go to them but to the Gentiles, along with the hearing, the faith and the calling. For just as the light is by nature common to all but becomes something else to those who are blinded, so that the blind cannot see the sun, nor can the deaf hear the message when it is proclaimed, so those who have been sent to preach to the Jews have had little effect. They cannot hear the message because they have become deaf to God’s calling.
As I said above, you have to believe first if you are going to have the faith to ask for anything. It is obvious that Christ cannot be believed in if he is not obeyed. It is likewise clear that whoever rejects a preacher does not accept the one who sent him either.
"How then shall they call on Him in Whom they have not believed? and how shall they believe in Him of Whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written."
Here again he takes from them all excuse. For since he had said, "I bear them record that they have a zeal of God, but not according to knowledge," and that "being ignorant of God's righteousness, they submitted not themselves" to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, saith he, said, "Whosoever shall call upon the Name of the Lord shall be saved." Now somebody might say perhaps, "But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. "And how could they hear without a preacher?" Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, "How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spake many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.
Here we have an objection raised by the Jews concerning the Gentiles, viz., that they could not call upon God.
The preaching of predestination should not hinder the preaching of perseverance and progress in faith, so that those to whom it has been given to obey should hear what they ought to hear. For how will they hear without a preacher?
God sends his angels and gathers together his elect from the four winds, that is, from the whole world. Therefore, the church must necessarily be found among the nations where it does not yet exist, but it does not necessarily follow that all who live there will believe. The promise was to all nations but not to all men of all nations, for not all have faith.
Those who believe rightly believe that they may call on him in whom they have believed and may be strong to do what they have learned in the precepts of the law, since faith obtains what the law commands.
This is why you first learned the creed. Here is a rule of your faith which is both short and long—short in the number of words, long because of the weight of the thoughts.
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SUMMARY
Romans 10:14 is a series of profound rhetorical questions posed by the Apostle Paul, meticulously outlining the logical and divinely ordained progression necessary for individuals to embrace salvation through faith in Jesus Christ. It underscores the absolute indispensability of hearing the Gospel message, which, in turn, necessitates its authoritative proclamation by those commissioned to share it, thereby establishing a clear chain of spiritual cause and effect from preacher to hearer, to believer, to one who calls upon the Lord for salvation.
CONTEXT
Literary Context: This verse is strategically positioned within Paul's intricate theological discourse in Romans chapters 9-11, where he grapples with the perplexing question of Israel's rejection of Jesus as Messiah and God's unwavering faithfulness to His covenant promises. Specifically, Romans chapter 10 pivots to emphasize that salvation is universally accessible to all who believe, irrespective of their ethnic background. Paul contrasts Israel's pursuit of righteousness through adherence to the Law, which led them to stumble, with the righteousness that comes by faith, available to everyone (Romans 10:3-4). The verses immediately preceding Romans 10:14 articulate the core requirements for salvation: confession of Jesus as Lord and belief in His resurrection in one's heart (Romans 10:9-10). This culminates in the powerful declaration of Romans 10:13: "For whosoever shall call upon the name of the Lord shall be saved." Romans 10:14 then logically follows, explaining the necessary preconditions for this "calling upon the Lord."
Historical & Cultural Context: Paul's letter to the Romans was addressed to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. The historical backdrop includes the ongoing tension between Jewish Christians, who often emphasized adherence to the Mosaic Law, and Gentile Christians, who came to faith solely through grace. Paul's argument in Romans 9-11 directly addresses the Jewish people's historical relationship with God and their current state of unbelief regarding Christ. Culturally, the concept of a "herald" or "public crier" (which underlies the term "preacher") was well-understood in the ancient world. These individuals were official messengers who proclaimed important news or decrees on behalf of a king or authority, often with urgency and public fanfare. This cultural understanding lends weight to the authoritative and public nature of the Gospel proclamation Paul envisions.
Key Themes: Romans 10:14 contributes significantly to several major theological themes within Romans and the broader New Testament. Firstly, it underscores The Necessity of Proclamation, making it clear that saving faith is not spontaneously generated but arises from hearing a specific message—the Gospel of Christ. This hearing, in turn, is contingent upon someone actively speaking or "preaching" that message. Secondly, the verse highlights The Logical Progression of Salvation, presenting a clear, divinely ordered chain: no preacher means no hearing; no hearing means no belief; no belief means no calling upon the Lord for salvation. This progression emphasizes the interconnectedness of divine initiative and human responsibility in the salvation process. Lastly, while situated within a discussion about Israel, the verse implicitly reinforces God's Universal Plan for Salvation, echoing the earlier declaration in Romans 10:12 that "there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him." This universal accessibility is facilitated by the universal proclamation of the Gospel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 10:14 is masterfully crafted using several powerful literary devices. The most prominent is the Rhetorical Question, employed three times in rapid succession. Paul uses these questions not to elicit information, but to make a forceful assertion about the logical and divine order of salvation, compelling the reader to agree with the self-evident truth presented. This repetition of "How then shall they..." or "and how shall they..." also exemplifies Anaphora, where the repetition of a word or phrase at the beginning of successive clauses or sentences creates emphasis and rhythmic impact, reinforcing the inescapable logic of Paul's argument. Furthermore, the verse functions as a Sorites or Chain Argument, where a series of propositions are linked together, with the predicate of one becoming the subject of the next, leading to an inescapable conclusion. The chain is: no preacher → no hearing → no believing → no calling. This logical progression underscores the vital and non-negotiable role of the Gospel messenger.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 10:14 profoundly articulates the divine economy of salvation, emphasizing that God, in His wisdom, has chosen to use human instruments to communicate His saving truth. While God is sovereign and could save in any manner, this verse reveals His chosen method: the proclamation of the Gospel. It underscores that faith is not a human invention but a response to divine revelation, which typically comes through the spoken or heard word. This places immense theological weight on the act of evangelism and missions, highlighting that the spread of the Gospel is not merely a human endeavor but a participation in God's redemptive plan. It also implies a profound responsibility for believers to ensure that the message reaches those who have not yet heard, for their salvation is intrinsically linked to this act of hearing.
REFLECTION AND APPLICATION
Romans 10:14 serves as a powerful and urgent call to action for every believer today. If the pathway to salvation hinges on hearing the Gospel, and hearing depends on someone proclaiming it, then the responsibility to share this life-giving message falls squarely upon those who have already believed. This verse shatters any notion of passive faith, compelling us to recognize our indispensable role in God's redemptive plan for the world. It reminds us that our personal salvation is not an end in itself, but a catalyst for the salvation of others. Whether through direct evangelism, supporting missionaries, living a life that authentically embodies Christ's love, or simply sharing our personal testimony, every Christian is called to participate in making the message of Christ known. This verse ignites a passion for missions and evangelism, reminding us that countless souls depend on our willingness to be the "preacher" in their lives, ensuring they have the opportunity to hear, believe, and call upon the Lord.
Questions for Reflection
FAQ
Does Romans 10:14 mean that people who never hear the Gospel cannot be saved?
Answer: Romans 10:14 strongly emphasizes the normal and ordained means by which God brings people to salvation: through the hearing of the Gospel message. The verse highlights the indispensable role of proclamation. While the Bible consistently teaches that salvation is found only through faith in Jesus Christ (Acts 4:12), it also affirms God's justice and sovereignty. Theologians often discuss the concept of "general revelation" (Romans 1:19-20), where God's existence and power are evident through creation, leaving all without excuse. However, general revelation alone does not provide the specific saving knowledge of Jesus Christ. Therefore, while God's ultimate judgment is just and merciful, this verse underscores the urgent necessity of special revelation—the Gospel—being proclaimed so that people can hear, believe, and call upon the Lord for salvation. It does not definitively state the eternal fate of those who genuinely never hear, but it undeniably places the burden of responsibility on believers to ensure the message is heard.
CHRIST-CENTERED FULFILLMENT
Romans 10:14 finds its ultimate fulfillment and purpose in Jesus Christ, for He is both the content of the message and the one who empowers the messengers. The "him" in whom people must believe and call upon is none other than the resurrected Lord Jesus. He is the Lamb of God who takes away the sin of the world, the only mediator between God and humanity. The message that must be heard is the "word of Christ" (Romans 10:17), which is the good news of His life, death, resurrection, and ascension, offering forgiveness of sins and eternal life to all who believe. Moreover, the "preacher" is not merely an orator, but one sent by Christ Himself, participating in His ongoing mission to redeem humanity. Jesus gave the Great Commission to His disciples, commanding them to "Go ye therefore, and teach all nations...". The very act of preaching the Gospel is a continuation of Christ's ministry, making His saving work known to a lost world, so that all might have the opportunity to confess Him as Lord and believe in their hearts, thereby experiencing the righteousness that is by faith in Him.