Romans 10

12. For there is no difference--or "distinction"
between Jew and Greek; for the same Lord over all--that is, not God (as CALVIN, GROTIUS, OLSHAUSEN, HODGE), but Christ, as will be seen, we think, by comparing Romans 10:9 Romans 10:12 Romans 10:13 and observing the apostle's usual style on such subjects. (So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI).
is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.
unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Acts 7:59 Acts 7:60 , Acts 9:14 Acts 9:21 , 22:16 , 1 Corinthians 1:2 , 2 Timothy 2:22 ).

13. For--saith the scripture
whosoever--The expression is emphatic, "Everyone whosoever"
shall call upon the name of the Lord shall be saved--( Joel 2:32 ); quoted also by Peter, in his great Pentecostal sermon ( Acts 2:21 ), with evident application to Christ.

14, 15. How then shall they call on him in whom they have not believed? and . . . believe in him of whom they have not heard? and . . . hear without a preacher? and . . . preach except . . . sent?--that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, then, take ye it so ill, O children of Abraham, that in obedience to our heavenly mission ( Acts 26:16-18 ) we preach among the Gentiles the unsearchable riches of Christ?"

15. as it is written--( Isaiah 52:7 ).
How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.

16, 17. But they have not all obeyed the gospel--that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?--that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."

17. So then faith cometh by hearing, and hearing by the word of God--"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."

18. But I say, Have they not heard?--"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?
Yes, verily, their sound went--"their voice went out"
into all the earth, and their words unto the end of the world--These beautiful words are from Psalms 19:4 . Whether the apostle quoted them as in their primary intention applicable to his subject (as OLSHAUSEN, ALFORD, &c.), or only "used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon" [HODGE], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world" ( Malachi 4:2 ), "the Dayspring from on high visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" ( Luke 1:78 Luke 1:79 ), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sun by the universal diffusion of the Gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative.

19. But I say, Did not Israel know?--know, from their own Scriptures, of God's intention to bring in the Gentiles?
First--that is First in the prophetic line [DE WETTE].
Moses saith, &c.--"I will provoke you to jealousy ('against') [them that are] not a nation, and against a nation without understanding will I anger you" ( Deuteronomy 32:21 ). In this verse God warns His ancient people that because they had (that is, in aftertimes would) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital would move them to jealousy by receiving into His favor a "no-people," and provoke them to anger by adopting a nation void of understanding.

20. But Esaias is very bold, and saith--that is, is still plainer, and goes even the length of saying.
I was found of them that sought me not--until I sought them.
I was made--"became"
manifest unto them that asked not after me--until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet ( Isaiah 65:1 ) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."

21. But to--rather, "with regard to"
Israel he saith, All day--"All the day"
long I have stretched out my hands--"did I stretch forth"
my hands--the attitude of gracious entreaty.
unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part.

Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance ( Romans 10:1-3 ; and (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other ( Romans 10:3 ). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Revelation 22:17 ( Romans 10:13 ). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it ( Romans 10:4-13 ). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" ( Mark 16:15 ), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few ( Matthew 9:37 Matthew 9:38 ), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" ( Isaiah 6:8 ), is not heard everywhere ( Romans 10:14 Romans 10:15 )! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself ( Romans 10:19 ). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest ( Romans 10:20 Romans 10:21 ). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion ( Romans 10:21 ).