Romans Chapter 10
Israel’s Present Rejection of God
A. Israel’s rejection of the gospel of salvation through Jesus Christ
Romans 10:1-3 – “Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.”
Paul begins this section with a personal confession of love and burden for his people, the nation of Israel. His statement, “Brethren, my heart’s desire and prayer to God for Israel is that they may be saved,” reveals the depth of his longing for their salvation. This is not a casual remark but a heartfelt intercession, one that moved him to constant prayer. Paul did not take pleasure in their rejection of Christ or in their stumbling over the “stumbling stone” (Romans 9:32). Instead, he was brokenhearted over it, and this sorrow drove him to his knees. His compassion demonstrates that true concern for the lost must always translate into prayer. Zeal without intercession is mere sentiment, but Paul’s desire became a spiritual discipline, consistently lifting Israel before God.
He further affirms, “For I bear them witness that they have a zeal for God, but not according to knowledge.” The apostle acknowledges the religious fervor of Israel. Their zeal was evident in their devotion to the Law, their traditions, and their desire to honor the God of Abraham, Isaac, and Jacob. Yet, zeal in itself is not sufficient. Without the foundation of truth, zeal can become destructive. Paul knew this from personal experience, for as Saul of Tarsus, he had been consumed with zeal for God, yet that zeal drove him to persecute the church violently (Acts 9:1-20). Thus, zeal divorced from the knowledge of Christ becomes misguided passion, which blinds rather than enlightens. Many in Israel were sincere, but sincerity without truth does not lead to salvation.
Paul explains the root problem in verse 3: “For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.” Israel’s ignorance was not a lack of opportunity but a willful rejection of God’s revealed righteousness in Christ. Paul had already declared earlier in Romans that “by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Romans 3:20). Yet Israel persisted in attempting to achieve righteousness through their own efforts, clinging to the Law as if it could produce salvation. In so doing, they remained blind to the righteousness that God freely offers through faith in Jesus Christ.
This was not merely an intellectual problem but also a moral one. Paul states they “have not submitted to the righteousness of God.” Salvation is not attained by accumulating knowledge of the gospel alone. A person may intellectually understand the message, yet still reject it. True salvation requires humble submission to God’s righteousness, forsaking self-reliance and embracing Christ by faith. Pride resists the idea that one’s own works are insufficient, but the gospel demands surrender. In this way, Israel’s rejection illustrates the universal human struggle: man resists the humbling truth that righteousness cannot be earned but must be received as a gift.
It is important to note that Paul does not let human responsibility be swallowed up by divine election. Even though he has already expounded upon God’s sovereign right to choose (Romans 9), he now stresses Israel’s personal responsibility for rejecting the gospel. Divine sovereignty and human accountability stand side by side, not as contradictions, but as two pillars of God’s redemptive plan. Israel failed, not because God’s promises failed, but because they refused to submit to His righteousness through Christ.
Israel’s Present Rejection of God
2. The contrast between God’s righteousness and our attempts at righteousness
Romans 10:4-8 – “For Christ is the end of the law for righteousness to everyone who believes. For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them.’ But the righteousness of faith speaks in this way, ‘Do not say in your heart, “Who will ascend into heaven?”’ (that is, to bring Christ down from above) or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead). 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).”
Paul now draws a clear contrast between the futility of self-righteousness through the law and the sufficiency of God’s righteousness revealed in Christ. He begins with the sweeping declaration, “For Christ is the end of the law for righteousness to everyone who believes.” The term end (Greek telos) does not imply that the law has been abolished or rendered worthless, for Jesus Himself affirmed, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (Matthew 5:17). Rather, it means Christ is both the goal and the fulfillment of the law. For the believer, the law no longer functions as the standard by which one seeks to obtain righteousness before God, because Christ has perfectly satisfied its demands. The law continues to reveal God’s holy standard and expose sin, but righteousness is no longer pursued by human works of law-keeping; it is found in Christ alone.
Paul then cites Moses to show that the law, when relied upon as the pathway to life, requires perfection: “For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them’” (cf. Leviticus 18:5). This principle is simple yet impossible for fallen man: if you choose to pursue righteousness through the law, you must keep it in its entirety without fail. James echoes this when he says, “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (James 2:10). Thus, the law is a closed door to righteousness for sinners, because no one but Christ has ever perfectly fulfilled its requirements.
In contrast, Paul describes “the righteousness of faith.” He writes, “But the righteousness of faith speaks in this way, ‘Do not say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down from above) or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead). 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).” Here Paul draws from Deuteronomy 30:11-14, where Moses assured Israel that God’s commandment was not inaccessible, but near and attainable. In the same way, righteousness through faith in Christ is not gained through extraordinary feats such as ascending into heaven to bring Christ down, or descending into the abyss to raise Him up from the dead. Christ has already come down in His incarnation and has already been raised in His resurrection. The saving work is finished; nothing remains for man to add.
Therefore, the righteousness of faith is not a matter of human effort, heroic striving, or impossible journeys. It is received through believing the message of the gospel. “The word is near you, in your mouth and in your heart.” Salvation is as accessible as confessing with the mouth and believing in the heart. It is immediate, personal, and complete in Christ. Unlike the law, which demands flawless obedience, the gospel demands faith. By trusting in Christ, one receives what the law could never provide—true righteousness before God.
This truth dismantles human pride, for no one can boast in his own achievements. It also highlights the graciousness of God’s plan, for He did not make salvation a matter of inaccessible mysteries, distant rituals, or impossible standards. Instead, He brought His Word near, and through the preaching of the gospel, He calls sinners to faith. Thus, Paul sets forth the profound difference: the law demands human achievement, while faith receives divine accomplishment.
Israel’s Present Rejection of God
3. How God’s righteousness is gained by faith
Romans 10:9-13 – “That if you confess with your mouth the Lord Jesus and believe in your heart that God has 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. For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For ‘whoever calls on the name of the Lord shall be saved.’”
Paul now presents the simplicity and universality of the gospel. The way to receive God’s righteousness is not through ritual, law-keeping, or ethnic heritage, but through faith expressed in confession and belief. The statement begins with clarity: “That if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” This salvation is not earned by works, but granted by God to those who trust in Christ. The emphasis rests on two inseparable actions: confession with the mouth and belief in the heart. Together, they represent both the inward faith and the outward acknowledgment of Jesus as Lord.
To confess with your mouth the Lord Jesus means to agree with God’s testimony about His Son and to acknowledge openly what Christ has already declared about Himself. Confession is not mere lip service but the verbal recognition that Jesus is God, the Messiah, and the only Savior. This confession, especially in the first century, was radical and costly. To declare “Jesus is Lord” (kurios) was to ascribe to Him the same title used in the Septuagint for Yahweh, equating Him with the God of Israel. For Jews, this meant forsaking any confidence in the law or tradition as the means of salvation. For Gentiles, it meant renouncing emperor worship, since Caesar also claimed the title kurios. Thus, this confession was the dividing line of true faith, a touchstone that revealed allegiance to Christ above all else.
Yet confession alone is not enough. Paul continues, “and believe in your heart that God has raised Him from the dead, you will be saved.” The resurrection is central because it is God’s declaration that Christ’s sacrifice on the cross was accepted and sufficient. Believing in the resurrection is not an isolated belief but encompasses faith in the whole work of Christ—His incarnation, His sinless life, His substitutionary death, and His victory over the grave. It demonstrates trust not merely in the fact of the resurrection but in the Person of Christ who accomplished it. Mere intellectual assent is insufficient; saving faith involves trusting Christ with the entire weight of one’s soul, depending fully on Him for present and eternal salvation. As Spurgeon said, saving faith is not merely believing truths about Christ, but resting wholly upon Him as the foundation of our hope.
Paul explains the dynamic in verse 10: “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Faith begins in the heart, the center of one’s being, and results in righteousness. Out of that inward belief flows outward confession, a public declaration of allegiance to Christ, which manifests salvation. Together, these truths dismantle human pride, for salvation is not earned but received. Furthermore, the very simplicity of this message is a scandal to the flesh, for man desires a salvation based on merit, ritual, or ethnicity. Yet Paul insists that it is this very simplicity—faith in Christ—that saves.
He reinforces this with the promise of Scripture: “For the Scripture says, ‘Whoever believes on Him will not be put to shame.’” This statement echoes Isaiah 28:16, assuring that faith in the Lord Jesus is never misplaced. The gospel removes all grounds of shame for those who trust Christ, while exposing the futility of self-righteousness. Paul then expands the scope: “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.” Here the universality of salvation is affirmed. No ethnic or national boundary determines one’s standing before God. The same Lord offers the riches of His grace to anyone—Jew or Gentile—who calls on His name.
Finally, Paul concludes with a sweeping declaration: “For ‘whoever calls on the name of the Lord shall be saved.’” Quoting Joel 2:32, he shows that the offer of salvation is open to all. The word whoever leaves no room for exclusion. God’s righteousness is not confined to Israel or to a spiritual elite; it is extended to all who humbly call upon Christ in faith. At the same time, this underscores human responsibility. While Romans 9 emphasizes God’s sovereign election, Romans 10 emphasizes man’s responsibility to respond in faith. Together, they provide a balanced picture of salvation: God sovereignly calls, and man is accountable to respond. The gospel is gloriously inclusive in its offer, yet exclusive in its means—it is only through Jesus Christ.
Israel’s Present Rejection of God
4. The necessity of the preaching of the gospel
Romans 10:14-15 – “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 unless they are sent? As it is written: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’”
After declaring the universal offer of salvation in verses 9–13, Paul now explains the indispensable means by which that salvation is made known: the preaching of the gospel. The logic unfolds in a chain of questions: “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 unless they are sent?” Each step in this chain highlights the absolute necessity of gospel proclamation. If salvation comes to whoever calls on the name of the Lord, then people must first believe in Him. But belief requires hearing, and hearing requires a preacher, and the preacher requires sending. This sequence emphasizes God’s ordained method of advancing His redemptive plan—through human messengers proclaiming the good news of Christ.
Paul affirms that preachers must be sent. This sending is both divine and human. God Himself is the One who calls and equips preachers for the work, as seen when the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them” (Acts 13:2). At the same time, the church has the responsibility to affirm, support, and commission those whom God calls, as Paul and Barnabas were sent out with prayer and laying on of hands (Acts 13:3). True gospel preaching is never a self-appointed endeavor but a divinely appointed mission carried out in partnership with the body of Christ.
Paul then quotes from Isaiah 52:7: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!” The imagery of “beautiful feet” speaks of the eagerness and urgency of those who carry the good news. Feet symbolize movement, effort, and progress in mission. Those who travel, labor, and sacrifice to make Christ known are honored by God, for they partner with Him in the work of eternal salvation. The beauty is not in the physical appearance of the feet but in their function—feet that carry the gospel to those who are lost are precious in the sight of God.
The message proclaimed is described as “the gospel of peace” and “glad tidings of good things.” This is in sharp contrast to the burden of the law or the message of works-based righteousness. To declare that one can be made right with God through effort, ritual, or moral striving is no gospel at all, for it produces only fear and despair. True good news proclaims peace with God through the finished work of Christ (Romans 5:1), forgiveness of sins through His blood, and reconciliation with the Father through faith. These are indeed glad tidings, for they offer rest to the weary and hope to the condemned. Thus, the preacher is not merely delivering information but heralding the greatest announcement in history—that eternal life is available through Jesus Christ.
This passage also underscores the dignity of gospel ministry. While the world may despise or even persecute those who proclaim Christ, in God’s estimation their labor is glorious. Their work is not in vain, for every step taken in carrying the message of salvation is a step of eternal significance. As Paul later tells the Corinthians, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Corinthians 15:58).
Israel’s Present Rejection of God
B. The prophets foretold this rejection of the gospel by Israel
Romans 10:16-17 – “But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ So then faith comes by hearing, and hearing by the word of God.”
Paul begins this section by acknowledging the sobering reality of Israel’s unbelief. Though the gospel is clear, powerful, and sufficient to save all who call upon the Lord, Paul laments, “But they have not all obeyed the gospel.” To obey the gospel means to respond in faith to the message of salvation through Christ. Israel’s stumbling was not due to ignorance of God’s revelation, but rather unbelief. Paul reinforces his point by citing Isaiah 53:1: “Lord, who has believed our report?” The prophet Isaiah, centuries earlier, foresaw that the Servant of the Lord would be rejected by His own people despite the clarity of the message. This rejection fulfills the pattern of Israel’s history, in which they repeatedly resisted God’s word delivered through His prophets.
The apostle then gives one of the most foundational statements on the nature of saving faith: “So then faith comes by hearing, and hearing by the word of God.” Faith is not self-generated, nor does it arise from emotional experiences or human effort. True saving faith is produced when a person hears the Word of God proclaimed. The Spirit of God uses the Word of God to awaken the heart to believe in the Son of God. This is why gospel proclamation is indispensable. Even though Israel had heard the Word, they hardened their hearts and did not respond in faith. Their rejection highlights the responsibility of man: God provides the message, but man must believe.
This principle remains timeless. The first-century audience lived in an oral culture, where hearing was the primary means of receiving truth. As Leon Morris noted, Paul assumes hearing, not reading, because the majority depended on spoken proclamation. Yet the principle applies across time: whether heard, read, or taught, the Word of God remains the singular means by which faith is created. Israel’s unbelief was therefore inexcusable, for they had indeed heard the message of the Messiah through both Scripture and apostolic preaching, yet chose not to believe.
Romans 10:18 – “But I say, have they not heard? Yes indeed: ‘Their sound has gone out to all the earth, and their words to the ends of the world.’”
Anticipating an objection, Paul asks, “But I say, have they not heard?” Could Israel plead ignorance? His emphatic answer is, “Yes indeed.” Quoting from Psalm 19:4, Paul draws a parallel between the universal witness of creation and the spread of the gospel. Just as the heavens declare the glory of God, so the gospel message has gone forth broadly. By the time Paul wrote, the gospel had spread widely across the Mediterranean world, especially in places where Jewish communities were established. Thus, Israel could not claim they had not been given opportunity to hear. Their rejection was not due to silence on God’s part, but hardness of their own hearts.
Paul’s use of Psalm 19:4 underscores the accountability of Israel. The verse says, “Their sound has gone out to all the earth, and their words to the ends of the world.” While Paul is not claiming that the gospel had literally reached every corner of the globe in his day, he affirms that it had been sufficiently proclaimed throughout the known world, particularly in Jewish synagogues scattered across the empire. In other words, Israel had ample exposure to the message of Christ crucified and risen. Their unbelief, therefore, was willful, not excusable.
This truth exposes a universal principle: the problem is never with the sufficiency of God’s revelation but with the stubbornness of man’s heart. As Clarke observes, the Jews had heard the glad tidings in every part of their land and even throughout the Roman world, yet they rejected the message. Thus, their unbelief lay not in a lack of access to the truth but in their refusal to submit to it. The same holds true today: men suppress the truth, not because it is hidden, but because they choose darkness rather than light (John 3:19).
Israel’s Present Rejection of God
The prophets foretold this rejection of the gospel by Israel
Romans 10:19 – “But I say, did Israel not know? First Moses says: ‘I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation.’”
Paul continues his argument by anticipating another possible objection: perhaps Israel did not know that God would extend His salvation to the Gentiles. His response is emphatic—Israel did know, for Moses himself foretold it. Quoting from Deuteronomy 32:21, Paul reminds his readers that God had declared long before, “I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation.” Here Moses prophesied that God would turn to the Gentiles, a people who were not Israel and who had no covenantal standing, in order to provoke Israel to jealousy. This was not merely a future possibility but a divine warning. Israel’s rejection of God would lead to God blessing another people, thereby exposing their spiritual stubbornness.
The implication is profound. Israel cannot plead ignorance, for the Scriptures they revered plainly testified that God would use a “foolish nation” to awaken them. The Gentiles, who were once strangers to the covenants of promise (Ephesians 2:12), would be grafted into God’s plan of redemption. Israel’s anger and jealousy would be evidence of their failure to heed Moses’ warning. Far from being a surprise, their rejection and the subsequent inclusion of the Gentiles was part of God’s sovereign plan all along. This made Israel all the more accountable for their unbelief.
Romans 10:20 – “But Isaiah is very bold and says: ‘I was found by those who did not seek Me; I was made manifest to those who did not ask for Me.’”
Paul then cites Isaiah 65:1, highlighting the prophet’s striking boldness: “But Isaiah is very bold and says: ‘I was found by those who did not seek Me; I was made manifest to those who did not ask for Me.’” This prophecy reveals the paradox of Israel’s rejection and the Gentiles’ acceptance. Israel, with all its privileges and prophetic promises, rejected the Messiah. Meanwhile, the Gentiles, who were not seeking God, were suddenly brought into fellowship with Him. This shows the sovereign grace of God, who reveals Himself to those who were not even searching. It also demonstrates that Israel’s rejection of Christ did not thwart God’s plan, for He always intended to call a people for Himself from among the nations.
The statement “I was found by those who did not seek Me” emphasizes the surprising nature of Gentile salvation. The Gentiles were not actively pursuing the God of Israel; they were immersed in idolatry and ignorance. Yet God revealed Himself to them in Christ, fulfilling Isaiah’s prophecy. Israel’s rejection, though tragic, was no surprise to God. Their unbelief only magnified the wonder of His grace toward the nations.
Romans 10:21 – “But to Israel he says: ‘All day long I have stretched out My hands to a disobedient and contrary people.’”
In contrast to the Gentiles’ unexpected reception of God’s grace, Paul turns again to Israel’s response, quoting Isaiah 65:2: “But to Israel he says: ‘All day long I have stretched out My hands to a disobedient and contrary people.’” The imagery is striking—God portrays Himself as one who continually extends His hands in patience, inviting His people to return, yet they persist in rebellion. The phrase “all day long” communicates God’s long-suffering mercy, His willingness to endure rejection while still offering salvation.
Israel, however, is described as “a disobedient and contrary people.” The word disobedient speaks to their refusal to heed God’s voice, while contrary conveys obstinacy, resistance, and contradiction. They not only failed to obey but actively opposed God’s purposes. This rejection was especially grievous because it came from a people who had been entrusted with the oracles of God (Romans 3:2), given the covenants, the temple service, and the promises (Romans 9:4). Their privileged position made their unbelief all the more culpable.
Thus, the testimony of Moses and Isaiah leaves Israel without excuse. Their present rejection of the gospel was long foretold, and it highlights both God’s justice and His mercy. Justice, because Israel’s unbelief was clearly warned against in their own Scriptures; mercy, because in spite of their rebellion, God continues to extend His hands, offering salvation to all who will believe.
