The Grace Commentary – Your free verse-by-verse Bible commentary Romans 10

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Romans 10:1

Brethren, my heart’s desire and my prayer to God for them is for their salvation.

(a) Brethren. “My dear brothers and sisters in the Lord”; see entry for Rom. 1:13.

(b) My heart’s desire. Paul’s strong desire is to see the salvation of his fellow Jews (Rom. 11:13–14). This is also Jesus’ strong desire and should be our strong desire.

Romans 10:2

For I testify about them that they have a zeal for God, but not in accordance with knowledge.

(a) They have a zeal for God. The Jews were devoted to the one true God, and they wanted to be accepted by him. But they did not pursue God the right way. Instead of emulating the faith of their father, Abraham, they bought into a religion that emphasized their service and sacrifices.

(b) Not in accordance with knowledge. The religious are misguided in their attempts to make themselves righteous. They may be sincere in their desire to save or sanctify themselves, but their reliance on the flesh is a form of idolatry.

Zeal without knowledge leads to self-righteousness. You may be working hard for God, but if you have not submitted to the righteousness that comes by grace, your work is for nought.

(c) Knowledge. In the old covenant, the focus was on doing, but in the new covenant the emphasis is on knowing—knowing Christ and what he has done, and knowing who you are in Christ (Col. 1:27, 2:2–3, Phm. 1:6). Paul said nothing compared to “the surpassing value of knowing Christ Jesus” (Php. 3:8). He also prayed that we would abound in the knowledge of God’s love (Php. 1:9) and be filled with the knowledge of his will (Col. 1:9).

In Romans, Paul writes so that we might know many wonderful truths. He wants us to know God’s kindness that leads to repentance (Rom. 2:4), know and submit to God’s righteousness (Rom. 10:3), know that our old self was crucified with Christ (Rom. 6:6), know that we have been baptized into his death and raised to new life (Rom. 6:3–5), know that we can discern the will of God (Rom. 12:2), know that the Holy Spirit helps us in our weakness (Rom. 8:26), and know that God causes all things to work together for good for those who love him (Rom. 8:28).

Romans 10:3

For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.

(a) Not knowing about God’s righteousness. Sadly, many do not know about God’s righteousness. They do not know that God is faithful in keeping his promises, that he justifies the ungodly, and turns sinners into sons. Not knowing about the righteousness of God, they try to make themselves righteous, and the result is dead works and bondage.

(b) Seeking to establish their own. Self-righteousness is trusting in yourself and your works. It is believing you can make yourself right with God through your good works or moral performance.

Self-righteousness sometimes manifests in feelings of superiority towards others (e.g., Luke 18:11–12). “I am right, you are wrong. My way is better than your way.” Self-righteousness can also be reflected in a low sense of self-worth (“God can’t possibly love me”), an inflated sense of self-importance (“I need to do more for God”), and outright unbelief (“I am beyond the reach of his grace”). The defining ingredient of self-righteousness is that you are providing your own standard of righteousness. When you decide what is good and right, you are eating from the wrong tree and usurping God’s role as the Righteous Judge. True righteousness comes from trusting in Jesus, the Righteous One.

See entry for Self-Righteousness.

(c) They did not subject themselves to the righteousness of God. People do not submit to God’s righteousness for one of two reasons. Either they don’t know about it because they have not heard the gospel of grace, or they are so invested in their own righteousness that they find grace offensive.

Romans 10:4

For Christ is the end of the law for righteousness to everyone who believes.

(a) Christ is the end or fulfillment of the law. His cross is the exclamation mark that marks the end of the old law-keeping covenant.

Note that Christ is not the end of the law, which is still with us (1 Tim. 1:8); he is the end of trying to use the law to attain righteousness. Those who would be righteous can rest from their labors knowing that the demands of the law have been fully satisfied in Christ.

(b) End. The original noun telos means “goal,” “completion,” or “fulfillment.”

(c) The law is like a signpost pointing to Christ. The law cannot impart life, but it directs us to Jesus, who gives life (John 10:10, Gal. 3:21).

(d) The law for righteousness; see entry for Rom. 9:31.

(e) Everyone who believes. If you are a believer, the law has no relevance for you. “The law is made for the ungodly and sinners” (1 Tim. 1:9–10).

(f) Believes. To believe is to live from the persuasion that the God who raises the dead and justifies the ungodly is good, and he loves you; see entry for Rom. 4:5.

Romans 10:5

For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness.

(a) Moses writes. The quote from Moses comes from Leviticus 18:5. It is repeated in Nehemiah 9:29 and Ezekiel 20:11 and 21.

(b) Shall live by that righteousness. If you are trusting in your law-keeping to make you righteous, you need to deliver a perfect performance. This is a dangerous way to live because no one can keep the law perfectly. Break one law, and you are judged guilty of breaking all (Jas. 2:10).

Romans 10:6-7

But the righteousness based on faith speaks as follows: “DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (that is, to bring Christ down), or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead),

(a) The righteousness based on faith can be contrasted with the righteousness of the law. The latter is based on our effort; the former is a free gift received by faith (Php. 3:9).

All of God’s blessings, including forgiveness, salvation, righteousness, and sanctification, come to us freely by grace and are received by faith. Faith does not compel God to forgive us or sanctify us. But faith is the conduit through which grace flows. See entry for Eph. 2:8.

(b) Who will ascend into heaven? Over the following three verses, Paul repurposes a well-known quote from Moses (see Deut. 30:12–14) to say, “God has done it all. You don’t need to climb to heaven to bring the Messiah down. He already came. Nor do you need to raise Christ from the dead—he’s already been raised.” The marvel of the gospel is that the work of saving you has been done. “It is finished.” Your part is to receive by faith the benefits of Christ’s work.

(c) Who will descend into the abyss or the depths of Hades? Christ has descended and been raised from the lower parts of the earth (Eph. 4:9).

Romans 10:8

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 are preaching,

(a) What does it say? The “word is near you” quote comes from Deuteronomy 30:14.

Near the end of his life, Moses gave Israel a charge recorded in Deuteronomy 28–30. He began by pronouncing the blessings and curses attached to the law they had agreed to live under. Then, he prophesied that Israel would fail to keep the law and be exiled to foreign lands. But something remarkable would happen, Moses said: God would have compassion, restore them from captivity, and bless them as he promised to Abraham (Deu. 30:3–5). Moses also said God would circumcise their hearts so Israel would love the Lord and live (Deu. 30:6). What did he mean? “He was pointing to Jesus Christ,” said Paul. It is Christ who came down and rose from the dead and now offers salvation to those who call on him” (see next verse). To support this, Paul quotes Isaiah (in verse 11) and Joel (in verse 13).

(b) Word. The original noun rēma means “utterance” or “spoken word.” In context, Paul is referring to the “word of Christ” (verse 17). When we receive the good news of Christ, it stirs up faith in our hearts.

There is a danger we will overthink this and say, “It can’t be that easy. I must cleanse myself before God will accept me.” That is not faith. That is self-righteousness and unbelief. You do not need to study the Scriptures, attend church, or do anything before you come to God in faith. Now is the day of salvation (2 Cor. 6:2).

(d) Your mouth … your heart. When we allow the good news of grace to take root in our hearts, faith flows from our mouths. Out of the overflow of the heart, the mouth speaks (Luke 6:45).

(e) The word of faith. The good news message of the righteousness that comes by faith in Christ (Rom. 3:22).

(f) Preaching. The original verb kēryssō means “to herald as a public crier.”

Romans 10:9

that 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;

(a) If you confess. “If you agree with God.” The original verb for “confess” (homologeō) means “to agree, assent, or acknowledge.” It does not mean reviewing all your sins. To confess in a Biblical sense is to agree with God that Jesus is the Risen Lord.

(b) Lord. To confess Jesus as Lord is to acknowledge that he is supreme above all rule, authority, power, and dominion (Eph. 1:21).

The first Christians distinguished themselves by proclaiming, “Jesus is Lord.” On the day of Pentecost, Peter declared to the assembled Jews, “Let all Israel know, Jesus is Lord” (see Acts 2:36). When Saul arrived at Ananias’s house, the first words he heard were, “Brother Saul, the Lord Jesus who appeared to you on the road” (Acts 9:17). When the persecuted believers were scattered, they went about “preaching the Lord Jesus” (Acts 11:20). What makes a Christian a Christian? It is believing and declaring that Jesus is Lord. These are not just words for us. They are freedom and life. In times of hardship and uncertainty, the believer says, “I don’t know what to do, but I know Jesus is Lord, and in him, I will trust.”

(c) Believe. We are not saved through good works, penance, rule-keeping, or years of church attendance. We are saved through faith in the Risen Lord.

In the New Testament, more than 200 imperative statements are linked with faith. Some of these statements exhort us to receive Jesus (John 1:11–12, 5:43), receive the message of Jesus (John 17:8), obey or heed the message or good news of Jesus (John 17:6), and turn to God in repentance (Acts 26:20). Other scriptures encourage us to accept the word (Mark 4:20), confess Jesus as Lord (Rom. 10:9), call on the name of the Lord (Act 2:21), eat the bread of life (John 6:50–51), be reconciled to God (2 Cor. 5:20), submit to God’s righteousness (Rom. 10:3), and be born again (John 3:3, 7). However, the one imperative that appears far more than any other is the instruction to believe. We are to believe in Jesus (see entry for John 3:16).

(d) God raised him from the dead. Jesus is no dead rabbi but the Risen Lord and the Living God. Some struggle to see the power of God in their lives because they are camped at the cross. Jesus is not there. He has been raised and now sits at the right hand of God (Eph. 1:20).

The resurrection is the heart of the gospel message. Because Christ has been raised, you can be made right with God (Rom. 4:25). Because Christ has been raised, you can be saved, raised, and walk in newness of life (Rom. 6:4, 8:11, 1 Cor. 15:22).

(e) Raised; see entry for Rom. 4:24.

(f) You will be saved. Salvation does not come from keeping rules or being good but through faith in the Risen Lord. The gospel of salvation is so simple that some have trouble believing it (verse 16).

(g) Saved. Rescued from sin, death, and the slavery of this present age; see entry for Rom. 5:9.

Romans 10:10

for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.

(a) The heart. Faith is a heart issue, not a head issue. Thought leaders and influencers might try to convince us otherwise, but deep down we all know God is real (Rom. 1:20).

(b) Believes; see entry for Rom. 4:5.

(c) Resulting in righteousness. How do we get right with God? By believing that God justifies the ungodly (us) and raises the dead (also us). We trust that everything that needed to be done to save and sanctify us was accomplished through the work of the Son he sent.

(d) Righteousness is both the state of being right with God (see entry for Rom. 4:3) and the right living that flows from that relationship (see entry for Rom. 6:13). To be righteous is to be joined to the Righteous One. In union with the Lord, we bear his righteous fruit and live righteously.

(e) The mouth. With our mouths, we verbalize the faith that is in our hearts (Luke 6:45).

(f) He confesses or agrees with God. His faith moves him to say, “Yes, Lord, your will be done.”

(g) Salvation. Deliverance or rescue; see entry for Rom. 1:16.

Romans 10:11

For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

(a) The Scripture. Paul is repeating part of the verse (Is. 28:16) he quoted at the end of the last chapter (see Rom. 9:33).

(b) Whoever believes; see entry for John 3:15.

(c) Will not be disappointed. You can trust the Lord, knowing that he will never let you down. See entry for Rom. 9:33.

Romans 10:12

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him;

(a) No distinction. Whether you are good or bad, religious or sinful, it makes no difference. All who call on the Lord in faith will be saved (see next verse).

The Biblical world was highly segregated. The Jews were prejudiced towards women, Gentiles, and sinners; the Greeks were prejudiced towards barbarians, and the Romans were prejudiced towards slaves and non-citizens. In contrast, Jesus received everyone without regard for race, gender, or status. He said his kingdom was like a dragnet cast into the sea gathering fish of every kind (Matt. 13:47), and he commissioned his disciples to make disciples of all nations (Matt. 28:19). In contrast with the fallen kingdoms of this world, the kingdom of God welcomes people from every tribe and nation (Acts 2:5, 10:35, Gal. 3:28, Eph. 2:13, Col. 3:11, Rev. 7:9, 14:6).

(b) Lord of all. Jesus Christ is the Lord of all humanity and all creation (Acts 10:36, Php. 2:9–11, Col. 1:16–17).

(c) Abounding in riches. The riches of God’s grace are freely available to all who trust him. God’s forgiveness, acceptance, righteousness, and everything else we need for life and godliness are richly supplied to us through Christ (Php. 4:19, 2 Pet. 1:3).

(d) All who call on him. In the first half of Romans, Paul highlights the call of God that goes out to both Jews and Gentiles (Rom. 9:24–26). “You are the called of Jesus Christ” (Rom. 1:6), “called as saints” (Rom. 1:7). But in the second half of Romans, Paul highlights our call to God. “Whoever calls on the name of the Lord will be saved” (Rom. 10:13). The Lord abounds in riches for all who call on him (Rom. 10:12), but how will they call if they have not heard (Rom. 10:14)? Believers are those who, having heard the call of God, call to God and are saved.

Romans 10:13

for “Whoever will call on the name of the Lord will be saved.”

(a) Whoever will call. The quote comes from Joel 2:32. Peter quoted the same prophecy on the Day of Pentecost (Act 2:21).

Paul wraps up his discourse on the inclusion of the Gentiles with a thunderous “Whoever.” (Some Bibles say, “Everyone who calls.”) What grace is in these words! It makes no difference who you are. All who call on the Lord will be saved.

(b) Name of the Lord. To call on the “name of the Lord” is to call on the Lord himself. We do not cry out to any saint or intermediary for salvation. We appeal to the Savior himself, knowing that he receives all who come to him (John 6:37).

Romans 10:14

How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher?

(a) Whom they have not heard? Faith comes from hearing the good news of Jesus Christ (Rom. 10:17).

(b) Believe; see entry for Rom. 4:5.

(c) How will they hear unless somebody speaks? The gospel has to be proclaimed before it can be heard, and we have been called to proclaim it (1 Pet. 2:9). Every believer is a living testimony to the good news of grace.

(d) Without a preacher. The gospel is carried abroad in the mouths of preachers.

We are called to proclaim the good news because the gospel has to be spoken before it can be heard (Matt. 28:20, 1 Pet. 2:9). The original word for “preacher” (kēryssō) means herald. It does not mean “go to seminary for three years and earn a spot on the preaching roster.” In context, it means “let your voice and your words go out to the ends of the world” (Rom. 10:18). Use whatever means God has given you to tell your good news story to any and all who will listen.

Romans 10:15

How will they preach unless they are sent? Just as it is written, “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!”

(a) Preach. The original word kēryssō means “to herald as a public crier.”

(b) They are sent. Someone has to preach the gospel if others are to hear, but those who preach need senders who support them (1 Cor. 16:6; 2 Cor. 1:16). Churches such as the Philippians supported Paul while he preached in Macedonia and neighboring regions (Php. 4:15–16). Later in this letter, Paul will suggest the Romans might support his planned trip to the western Mediterranean (Rom. 15:24).

(d) How beautiful are the feet. “How welcome are those who bring the good news of grace.”

If we know that God provides salvation, healing, and deliverance, it is because someone was not ashamed of the gospel. How grateful we are that someone brought us the good news of the God who loves us and justifies the ungodly.

(e) Bring good news. The original verb euangelizō means “proclaim good news or glad tidings.” It does not mean “preach bad news.” There is no bad news in the good news. Beware the ugly feet of those who preach condemnation, damnation, and judgment.

(f) Good things are the blessings of God that are revealed in the gospel: unconditional love, radical acceptance, the complete forgiveness of all our sins, the gift of righteousness, peace, joy, intimacy, fruitfulness, and eternal life.

Romans 10:16

However, they did not all heed the good news; for Isaiah says, “Lord, who has believed our report?”

(a) They did not all heed the good news. Many in Israel weren’t willing to believe the good news that Jesus preached (Matt. 13:58, John 1:11, 12:37).

(b) Heed. The original verb hypakouō is made up of the words hypa (under) and akouō (hear) and means “listen under.” It means “to listen and attend to” the good news. Don’t merely be hearers of the word, but do what it says (Jas. 1:22). Put your faith in the Savior sent by God.

(c) Isaiah says. The “who has believed” quote comes from Isaiah 53:1. The Old Testament prophets knew what it was like to have their warnings and prophecies dismissed.

Romans 10:17

So faith comes from hearing, and hearing by the word of Christ.

(a) Faith is being persuaded or convinced that the God who raises the dead is good and he loves you. See entry for Rom. 1:8.

(b) Faith comes. Faith is something to receive, not manufacture (2 Pet. 1:1).

It’s the unfailing love of God that inspires us to trust him (see entry for 1 John 4:16). Since the love of God is revealed in Jesus Christ (John 17:26), faith comes from hearing about Christ (Acts 15:7, 28:24). You don’t put faith in the good news; the good news puts faith in you.

See entry for Faith.

(c) Hearing. The word “hearing” is in the present tense. Hearing the good news of Christ is how we grow in the faith. If your faith is flagging, remind yourself who Jesus is and what he has done. He died for you (which means he loves you; Rom. 5:8), was raised from the dead (which means he’s more powerful than whatever problem you are facing; Rom. 7:4), and now he lives for you (which means you can’t lose; Rom. 8:34).

Note that faith does not come from hearing a sermon or reading the Bible unless the sermon or Bible reveals the good news of Christ. Christ alone is the Author of faith (Heb. 12:2).

(d) The word of Christ is the good news of Jesus (Gal. 2:5, Col. 1:5). It is the revelation of Jesus who is the Living Word and the Truth by which all else is measured (John 1:14, Eph. 4:21, 1 Pet. 1:23).

The word of Christ (Rom. 10:17) is synonymous with the word of truth (Col. 1:5), the word of the Lord (Acts 19:10), the word of God (Acts 6:7, Heb. 13:7), and the word of his grace (Acts 14:3, 20:32). These are all different labels for the gospel of grace; see entry for Acts 20:24.

Romans 10:18

But I say, surely they have never heard, have they? Indeed they have;
“Their voice has gone out into all the earth, and their words to the ends of the world.”

(a) They have never heard, have they? “Could it be they didn’t hear the gospel?” Paul addresses the argument that the Jews never heard the gospel. “Of course, they heard it.” Judea was Ground Zero for the gospel. It was proclaimed by angels (Luke 1:19, 2:10), prophets (John 1:29, Luke 2:36–38), the apostles (Luke 9:6, Acts 1:8), and the Lord himself (Matt. 4:23, Luke 20:1).

(b) Their voice. Paul quotes Psalm 19:4 to reinforce his earlier claim that creation testifies to the existence of the Creator (Rom. 1:20).

(c) Ends of the world. On the Day of Pentecost, Jews “from every nation under heaven” were visiting Jerusalem (Acts 2:5). Many of them heard Peter preaching the gospel and about 3,000 believed. Those 3,000 became gospel heralds who carried the message to their families, friends, and synagogues.

Jesus prophesied that the gospel would be preached in the whole world as a testimony to the nations (Matt. 24:14). Within one generation, his prophecy was coming true (Rom. 1:8, 10:18, Col. 1:6). All creation was hearing the good news (Mark 16:15).

Romans 10:19

But I say, surely Israel did not know, did they? First Moses says,“I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION,BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU.”

(a) Surely Israel did not know, did they? Israel knew that God intended to include the Gentiles in his rescue plan because the prophets had told them.

(b) Make you jealous. Through Moses, God told the Israelites that he would provoke them to jealousy by showing favor to the Gentiles (Deut. 32:21).

This jealous reaction to the gospel was evident in the ministry of Paul. Paul would preach the good news of grace to the Gentiles and the local Jews would typically react with anger and hostility (e.g., Acts 13:45). By proclaiming God’s grace among the Gentiles, Paul hoped to make his countrymen so jealous that they would turn back to God (Rom. 11:14).

(c) Jealous. The original verb parazēloō can mean “to make someone envious.” The Jews would envy the favor of God shown to the Gentiles, and this would hopefully provoke them to turn to God in faith. See entry for Rom. 11:11.

(d) Nation. Peoples or tribes. To the Jewish mind, the heathen tribes around them were “not a nation” or “not a people” because they lacked the laws and civilizing influences of the Jewish religion.

(e) A nation without understanding. The Jews considered the Gentiles to be uncomprehending or foolish because they lacked the wisdom of God contained in the Law (see Rom. 2:20).

(f) Anger. The original verb parorgizō is related to a word that means “enrage.” Moses prophesied that the Jews would become enraged by the grace God showed to the Gentiles. Paul personally experienced the fulfillment of this prophecy (Acts 13:44–45, 17:1–5, 18:6, 22:22).

Romans 10:20

And Isaiah is very bold and says,
“I was found by those who did not seek me, I became manifest to those who did not ask for me.”

(a) Isaiah. Isaiah was another prophet who revealed God’s plans to include the Gentiles. The “I was found” quote comes from Isaiah 65:1.

(b) Isaiah is very bold. Isaiah spoke the truth, but his words were not well received by the Jews. (According to Jewish tradition, Isaiah was sawn in half during the reign of the wicked king Manasseh of Judah (cf. Heb. 11:37).)

(c) I was found. God revealed himself to a people (the Gentiles) who were not searching for him. Like the extra guests in Christ’s parable, the Gentiles were invited to a great feast they did not know was being prepared (Luke 14:23).

Romans 10:21

But as for Israel he says, “All the day long I have stretched out my hands to a disobedient and obstinate people.”

(a) He says. The “All the day long” quote comes from Isaiah 65:2.

(b) All the day long. Like the invited guests in Christ’s parable, the Jews did not want to join the great feast (Luke 14:18–20). Israel had rejected God, but God has not rejected Israel (Rom. 11:1). He reaches out to Israel, longing for their reconciliation.

In Romans, three similar words are translated as “disobedient” or “disobedience.” They are the verb apeitheō (Rom. 10:21, 11:30–31, 15:31), the noun apeitheia (Rom. 11:30), and the adjective apeithēs (Rom. 1:30). They are all negative versions of the word (peitho) which means “to convince, win over, or persuade.”

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Romans 10