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“I was found by those who were not looking for me,
I became known to those who did not ask for me”;
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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.
From the context, it is obvious that this must refer to the Gentiles.
Having made us aware of the words of Moses to talk about the rejection of the Jews, Paul here adds the testimony of the prophet Isaiah in order to make his point clearer still.… Isaiah here is speaking in the role of Christ.
"But Esaias is very bold, and saith."
Now what he means is something of this kind. He put a violence on himself, and was ambitious to speak, not something veiled over, but to set things even naked before your eyes, and choosing rather to run into dangers from being plain spoken, than by looking to his own safety, to leave you any shelter for your impenetrableness; although it was not the manner of prophecy to say this so clearly; but still to stop your mouths most completely, he tells the whole beforehand clearly and distinctly. The whole! what whole? Why your being cast out, and also their being brought in; speaking as follows, "I was found of them that sought Me not, I was made manifest of them that asked not after Me." Who then are they that sought not? who they that asked not after Him? Clearly not the Jews, but they of the Gentiles, who hitherto had not known Him. As then Moses gave their characteristic mark in the words, "no people" and "a foolish nation," so here also he takes the same ground to point them out from, viz. their extreme ignorance. And this was a very great blame to attach to the Jews, that they who sought Him not found Him, and they who sought Him lost Him.
The Gentiles did not enquire after God in the law but after idols in ignorance. They asked not of God but of demons through the augurs, astrologers and haruspices of the idols.
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SUMMARY
Romans 10:20, a powerful quotation from Isaiah 65:1, serves as a cornerstone in Paul's argument concerning God's redemptive plan, particularly the inclusion of the Gentiles. It declares God's sovereign initiative in revealing Himself to those who did not actively seek Him, underscoring that salvation is fundamentally a work of divine grace, extended beyond the confines of Israel to a broader humanity.
CONTEXT
Literary Context: This verse is strategically placed within Paul's profound theological discourse in Romans chapters 9-11, where he grapples with the perplexing question of Israel's rejection of the Messiah and God's continued faithfulness to His covenant promises. Paul has just concluded a section (Romans 10:16-19) where he asks if Israel truly heard the message of the gospel, citing Psalm 19:4 and Deuteronomy 32:21 to show that the message was indeed proclaimed, and that God intended to provoke Israel to jealousy through the salvation of the Gentiles. Romans 10:20, quoting Isaiah, powerfully supports the idea that God's plan always included reaching those who were not actively pursuing Him, thus justifying the Gentile mission and explaining Israel's current state of unbelief.
Historical & Cultural Context: In the first century, Jewish thought often held that salvation and God's favor were primarily, if not exclusively, for the nation of Israel, who were seen as God's chosen people, diligently pursuing righteousness through the Law. The idea that God would reveal Himself to "them that sought me not" or "asked not after me" was a radical concept, challenging deeply ingrained ethnocentric perspectives. The "Gentiles" (non-Jews) were generally considered outside the covenant, often viewed with disdain or as spiritually distant. Paul's use of Isaiah 65:1, a prophecy originally directed at rebellious Israel but here applied to the Gentiles, demonstrates a profound reinterpretation of Old Testament prophecy in light of Christ, asserting God's universal redemptive purpose that transcends ethnic and legalistic boundaries.
Key Themes: Romans 10:20 powerfully contributes to several overarching themes in Romans and the broader biblical narrative. Firstly, it highlights God's Sovereign Initiative in Salvation, emphasizing that divine grace precedes human seeking. Salvation is not earned by human effort or merit but is a gift initiated by God, as seen in the phrase "I was found of them that sought me not." Secondly, it underscores the Inclusion of the Gentiles into God's redemptive plan, providing Old Testament prophetic support for what was a controversial aspect of early Christian mission. Paul consistently argues that God's righteousness is revealed to all who believe, Jew and Gentile alike, a theme powerfully articulated in passages like Romans 3:21-24. Finally, the verse speaks to the Mystery of God's Ways, demonstrating that God's plan unfolds according to His divine wisdom, often in ways that defy human expectation or logic, ultimately leading to the display of His glory and mercy to all people, as further elaborated in Romans chapter 11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul's quotation of Isaiah 65:1 in Romans 10:20 employs several significant literary devices. The most prominent is Quotation, as Paul directly cites the Old Testament prophet to lend divine authority and historical precedent to his argument regarding Gentile inclusion. This technique, common in Paul's epistles, demonstrates the continuity of God's plan from the Old Covenant to the New. Furthermore, Paul uses Personification when he describes Isaiah as "very bold," attributing a human characteristic (boldness) to the prophet's utterance, thereby highlighting the challenging and audacious nature of the prophecy itself. The two parallel clauses, "I was found of them that sought me not" and "I was made manifest unto them that asked not after me," exemplify Synonymous Parallelism. This device repeats the same idea in slightly different words, intensifying the message that God's revelation is unmerited and unsolicited. Finally, the verse implies a strong Contrast between Israel, who diligently sought God (albeit often through the Law, leading to stumbling), and the Gentiles, who did not seek Him yet were found. This contrast is central to Paul's argument in Romans 9-11, explaining the current state of both groups in God's redemptive history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 10:20 profoundly shapes our understanding of God's nature and the scope of His redemptive work. It dismantles the notion that salvation is earned through human effort or limited by ethnic boundaries, emphasizing instead God's boundless grace and sovereign initiative. This verse teaches that God's love compels Him to reach out to humanity, even to those who are unaware of their need or disinclined to seek Him. It underscores that the gospel's reach is universal, extending to all nations, and that God's plan has always included the salvation of those outside the covenant of Israel. This divine pursuit is the very foundation of evangelism and missions, reminding believers that God is actively drawing people to Himself from every corner of the earth.
REFLECTION AND APPLICATION
Romans 10:20 offers profound encouragement and a powerful call to humility and mission. It reminds us that our salvation is not a testament to our own spiritual diligence or inherent worthiness, but a glorious display of God's unmerited favor. He sought us when we were lost, found us when we were not looking, and revealed Himself to us when we were ignorant of Him. This truth should cultivate deep gratitude and dismantle any pride in our faith journey. For those who feel distant from God or believe they are beyond His reach, this verse is a beacon of hope, declaring that God actively pursues the unseeking. It also ignites our passion for evangelism, knowing that the God who found us desires to be found by countless others who are not yet seeking Him. Our mission is to participate in His divine initiative, extending the invitation of grace to a world that desperately needs to encounter the God who makes Himself manifest.
Questions for Reflection
FAQ
Does Romans 10:20 imply that actively seeking God is unnecessary or even counterproductive?
Answer: No, Romans 10:20 does not imply that seeking God is unnecessary. Instead, it highlights the priority of God's initiative in salvation. The verse, quoting Isaiah, emphasizes that God reveals Himself even to those who are not actively seeking Him, particularly in the context of the Gentiles who were outside the covenant. This underscores the profound truth that salvation is fundamentally a gift of grace, not a reward for human effort or a discovery made solely through human striving. While God initiates, true faith involves a responsive seeking. Other scriptures consistently call people to seek God (Jeremiah 29:13, Matthew 7:7). Romans 10:20 simply establishes that God's grace extends even to those who are spiritually unaware or indifferent, making the initial revelation possible. It's about God's open hand reaching out, enabling a subsequent response of faith and seeking.
CHRIST-CENTERED FULFILLMENT
Romans 10:20, by proclaiming God's self-revelation to those who did not seek Him, finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's initiative, the divine Word made flesh, who "came to seek and to save the lost" (Luke 19:10). While humanity was lost in sin, alienated from God and not actively seeking reconciliation, God, in His boundless love, sent His Son. Jesus did not wait for humanity to perfectly seek Him; rather, He actively pursued us, offering Himself as the propitiation for our sins (1 John 4:10). The cross is the ultimate manifestation of God being "made manifest unto them that asked not after me," demonstrating His radical grace and willingness to bridge the chasm of sin. Through Christ's atoning work, the way was opened for both Jew and Gentile, those who sought and those who did not, to be reconciled to God, fulfilling the prophetic vision of a universal salvation that flows from God's sovereign and unmerited love, culminating in the Great Commission to make disciples of all nations (Matthew 28:19-20).