12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 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? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. (Romans 10:12-21 KJV)
Israel Rejects the Gospel
The apostle’s design in these verses is to show that there is no difference between Jews and Gentiles; both stand on the same level before God in terms of acceptance. In Christ Jesus, there is neither Greek nor Jew (Colossians 3:11). God does not save or reject anyone because of nationality, but accepts all equally on gospel terms—there is no difference. He proves this with two arguments.
First, God is the same to all: “The same Lord over all is rich unto all” (Romans 10:12). There is not one God for the Jews who is more gracious and another for the Gentiles who is less so. He is the same to all—a common Father to all who seek Him. When He proclaimed His name, “The Lord, the Lord God, gracious and merciful” (Exodus 34:6), He revealed His character not only to the Jews but to all His creatures who call upon Him. He is not only good but rich in goodness—able and willing to supply all. Yet something must be done by us to partake of His bounty: we must call upon Him. “I will yet be inquired of by the house of Israel” (Ezekiel 36:37). What is not worth asking for is not worth having. We need only draw from His abundance through prayer as occasion requires.
Second, the promise is the same to all: “Whoever calls on the name of the Lord shall be saved” (Romans 10:13; Joel 2:32). Calling upon the Lord stands for all practical religion. The Christian life is a life of prayer—it shows dependence on God, dedication to Him, and trust in His provision. Whoever calls upon Him shall be saved. It is simply “ask and receive” (Matthew 7:7).
He further explains this by showing the necessity of preaching the gospel to the Gentiles (Romans 10:14-15). This angered the Jews, for Paul was the apostle to the Gentiles. Yet it was necessary so they could also share in the promise.
They cannot call on Him in whom they have not believed. Unless they believe that He is God, they will not pray to Him (Hebrews 11:6). Before they believed, they called on idols, crying, “O Baal, hear us” (1 Kings 18:26).
They cannot believe in Him of whom they have not heard. The divine revelation must be made known before it can be received. Hearing includes reading, as in John 20:31: “These things are written that you may believe.” Hearing is the usual way of receiving faith.
They cannot hear without a preacher. Someone must tell them what to believe. Preachers and hearers depend on each other. Blessed are they when they rejoice in each other—the hearers in the faithfulness of the preacher, and the preacher in the obedience of the hearers.
They cannot preach unless they are sent. A man cannot act as an ambassador without credentials from the one who sends him. This proves that the ministry must have a proper mission and ordination. It is God’s prerogative to send ministers, for He is “the Lord of the harvest” (Matthew 9:38). He alone can qualify and move men to the work of ministry. But for order in the church, such a call must be recognized by others already in that office, who are wise and experienced enough to discern qualifications and set apart those fit for the work. Those who are called and sent must preach faithfully as those appointed by God.
He then shows how welcome the gospel should be to those who hear it, because it reveals the way of salvation (Romans 10:15; Isaiah 52:7). The gospel is the message of peace—reconciliation between God and man (Luke 2:14). It brings the best and most joyful news that ever came from heaven to earth: “good tidings of great joy.”
The work of ministers is to preach this gospel and bring these glad tidings—to “evangelize peace.” Every faithful preacher is, in this sense, an evangelist, a messenger of reconciliation. The first gospel preachers were angels (Luke 2:13).
Therefore, they should be highly esteemed for their work’s sake: “How beautiful are the feet of those who bring good news!” (Romans 10:15). Their “feet” symbolize their lives and conduct. Holy living is the beauty of their feet. Those who welcome the message will love the messengers (1 Thessalonians 5:12-13).
Next, Paul answers an objection from the gospel’s limited success (Romans 10:16): “But they have not all obeyed the gospel.” Many Jews and Gentiles remained in unbelief. The gospel is not just to be believed but obeyed—it is not mere doctrine, but a rule of life. This lack of faith was foretold by Isaiah: “Lord, who has believed our report?” (Isaiah 53:1). It is not strange, though sad, for ministers to preach faithfully yet be disbelieved. In such times, we should take our complaint to God: “Lord, who has believed?”
He then shows that faith ordinarily comes by hearing (Romans 10:17). “Faith comes by hearing, and hearing by the word of God.” Though many hear and do not believe, those who do believe first hear the Word. The Word of God is called the “word of faith” because it produces and nourishes faith. God gives faith through His Word, not through human wisdom (1 Thessalonians 2:13).
Those who refuse to believe after hearing are left without excuse (Romans 10:18-21). The Gentiles have heard: “Their sound has gone out to all the earth, and their words to the ends of the world” (Psalm 19:4). The apostles fulfilled Christ’s commission: “Go into all the world and preach the gospel to every creature” (Mark 16:15). Their success was remarkable, and even remote lands like Britain soon heard the gospel. The gift of tongues given at Pentecost (Acts 2) served this purpose.
The Jews have also heard, and their unbelief leaves them inexcusable. Paul cites two Old Testament passages to prove it. First, Deuteronomy 32:21—“I will provoke you to jealousy.” The Jews saw the Gentiles receiving the gospel and were angered by it (Acts 13:45; Acts 17:5; Acts 22:22). The Gentiles, once “no people” and “a foolish nation,” became God’s people and received His wisdom through Christ. This provoked the Jews to envy, as the elder brother envied the prodigal in Luke 15. Their jealousy fulfilled the warning given by Moses.
Second, Isaiah 65:1-2, where the prophet boldly declares God’s grace toward the Gentiles and the obstinacy of Israel. “I was found by those who did not seek Me” (Romans 10:20). God’s sovereign grace went to the Gentiles, who were not seeking Him but serving idols. So it is with all believers—God loved us first and sought us when we did not seek Him.
Meanwhile, of Israel God says, “All day long I have stretched out My hands to a disobedient and contrary people” (Romans 10:21). He offered them salvation with great patience and sincerity, urging them to accept His grace. Yet they resisted and argued against it. God’s patience makes their disobedience even more sinful, while their rebellion magnifies His mercy. It is a wonder of grace that God’s goodness is not overcome by man’s sin, and a wonder of sin that man’s wickedness is not subdued by God’s goodness.