Israel’s response to the Gospel

Intro

Romans 10 stands as the emotional and theological centerpiece of Paul's extended argument concerning Israel's place in God's redemptive plan (Romans 9-11). Paul wrote to a mixed congregation of (mostly) Jewish and Gentile believers in Rome, and addresses one of the most pressing questions of his ministry: How can a faithful God appear to abandon His chosen people? (Spoiler alert: He doesn't, but Paul takes three chapters to explain why.)

His credentials for addressing this sensitive topic are impeccable. As he declares in Philippians 3:5-6, he was " circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; 6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless." (FPV: "I was so Jewish, I made other Jews look like casual observers at a Gentile buffet.")

Yet this same zealous Jewish Pharisee became the apostle to the Gentiles, creating an apparent paradox that he seeks to resolve in ch 9-11. It's like the ultimate career pivot - from "Persecutor of Christians" to "Chief Evangelist." Talk about a dramatic LinkedIn update!

Historical and Cultural Background

Understanding Romans 10 requires at least awareness of first-century Jewish-Christian tensions. The destruction of Jerusalem in 70 AD (occurring after Paul's writing) would intensify questions about Israel's covenant status. Paul writes during a period when Christianity was still largely viewed as a Jewish sect, making his arguments about Gentile inclusion particularly controversial. (Imagine trying to explain to your Jewish mother that you're following a crucified Messiah - awkward.)

The concept of righteousness carried both legal and relational connotations in Greco-Roman culture. Paul's emphasis on faith-based righteousness would have challenged both Jewish emphasis on Torah observance and Greek philosophical ideals of virtue ethics. (Paul was basically telling everyone they were doing it wrong - not exactly a popularity strategy.)

There is also archaeological evidence from synagogue inscriptions and early Christian writings that confirm the historical reality of the Jewish-Christian dialogue and conflict that forms the backdrop of Romans 9-11.

Verses 1-4: Paul's Burden for Israel

1 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes.

Paul opens with an intensely personal declaration: "Brethren, my heart's desire and prayer to God for Israel is that they may be saved". The Greek words used for heart's desire carry connotations of deep satisfaction and pleasure, suggesting that Israel's salvation would bring Paul his greatest joy. (Paul's idea of a good time was seeing his former colleagues come to faith - which beats most people's weekend plans.)

Paull acknowledges Israel's religious fervor in v2: "For I bear them witness that they have a zeal for God, but not according to knowledge". The term zelos (zeal) was particularly significant in Jewish culture, recalling figures like Phinehas (Numbers 25:11) and the Maccabees, who demonstrated violent devotion to God's honor. However, Paul qualifies this zeal as lacking epignosis (full knowledge or recognition). (In other words, they had all the enthusiasm of a sports fan cheering for the wrong team scoring.)

This echoes his earlier anguish in Romans 9:2-3, where he expressed willingness to be "cursed and cut off from Christ" for his people's sake.

Verse 3 provides the theological diagnosis: "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 error lay in attempting to establish their own righteousness through Torah observance rather than recognizing God's righteousness revealed in the Messiah. (It's like insisting on building your own ladder to heaven when God already installed an elevator.)

Paul drives the point home by declaring in v4, "For Christ is the end of the law for righteousness to everyone who believes". The word telos (end) can mean either "termination" or "goal/purpose." Both meanings apply: Christ terminates the law's role as a means of justification while simultaneously fulfilling its ultimate purpose. (Think of it as the law's retirement party - it did its job, now it can relax and let Jesus handle the heavy lifting.)

Verses 5-8: Two Righteousnesses Contrasted

For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” 6 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) 7 or, “ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). 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 preach):

Paul now presents a carefully constructed contrast between righteousness based on law-keeping versus faith.

v5, “The person who does these things will live by them" He’s quoting Leviticus 18:4-5 in 4 You shall observe My judgments and keep My ordinances, to walk in them: I am the LORD your God. 5 You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the LORD.' (v.5). This principle represents the theoretical possibility of justification through works, though Paul has already demonstrated its practical impossibility. (It's like saying "Sure, you can swim to Hawaii" - technically possible, practically disastrous.)

The righteousness of faith, however, speaks differently (vv.6-8). Paul creatively applies Deuteronomy 30:11-14, “For this commandment which I command you today is not too mysterious for you, nor is it far off. 12 It is not in heaven, that you should say, ‘Who will ascend into heaven for us and bring it to us, that we may hear it and do it?’ 13 Nor is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ 14 But the word is very near you, in your mouth and in your heart, that you may do it.

Originally referring to the accessibility of God's commandments, to the gospel message. The rhetorical questions "Who will ascend into heaven?" and "Who will descend into the abyss?" echo ancient mythological quests for divine wisdom or power. (Paul's basically saying, "No need for heroic adventures - salvation isn't a video game where you have to complete impossible quests.")

v8 "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)". This transforms Moses' original meaning. What was once the Torah written on tablets becomes the gospel message internalized through faith. (God upgraded from stone tablets to heart software - much better user interface.)

Verses 9-13: The Gospel Formula

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. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the Lord shall be saved.”

These verses contain what many scholars consider the clearest statement of the gospel in Paul's writings. The formula "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" (v.9) establishes both the content and method of salvation. (God is infinitely complex yet, so simple a child can understand – God’s will is simple - To know God and to Make Him known (Love God-Love Others), there’s no 47-step program or membership fees required.)

The confession "Jesus is Lord" (Kyrios eeaysoos) was likely an early Christian challenge to Kyrios Kaiser, which was Caesar's claim to ultimate authority. (Talk about a bold political statement - like wearing a "Not My Emperor" t-shirt in ancient Rome.)

Paul's distinction between heart-belief and mouth-confession (v.10) reflects Hebrew anthropology, where the heart represents the center of decision-making and the mouth expresses one's deepest convictions. (Take that Wall Street!! God invented the "put your money where your mouth is" principle long before you did!!)

The universal nature of salvation in v13 is emphasized through Joel 2:32 - And it shall come to pass that whoever calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, as the LORD has said, among the remnant whom the LORD calls. (No VIP lists, no exclusive memberships - just an open invitation that makes Costco's return policy look restrictive.)

Verses 14-17: The Chain of Proclamation

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!” But they have not all obeyed the gospel. For Isaiah says, “LORD, who has believed our report?” 17 So then faith comes by hearing, and hearing by the word of God.

Paul now addresses the practical mechanics of the gospel through a series of rhetorical questions forming a logical chain: calling → believing → hearing → preaching → sending (vv.14-15). (It's like a theological game of telephone, except the message actually gets clearer instead of more garbled.)

"How beautiful are the feet of those who bring good news!" – Paul is quoting Isaiah 52:7. These messengers were originally celebrated as announcing Jerusalem's restoration from Babylonian exile. (Paul's giving ancient mail carriers the recognition they deserved - apparently, good news delivery has always been an underappreciated profession.)

However, Paul acknowledges that not all who hear the gospel respond positively: "But they have not all obeyed the gospel. For Isaiah says, 'Lord, who has believed our report?'" (v.16). (It’s hard to fathom that some people still say "Thanks, but no thanks.")

We end this verse set with the famous declaration: "So then faith comes by hearing, and hearing by the word of God" (v.17). (God's marketing strategy: word of mouth. Still more effective than most advertising campaigns.)

Verses 18-21: Israel's Inexcusable Rejection

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.”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.” 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.” 21 But to Israel he says: “All day long I have stretched out My hands to a disobedient and contrary people.”

Paul addresses potential objections by demonstrating that Israel's rejection cannot be attributed to lack of opportunity. Using Psalm 19:4, he states plainly in v18 that the gospel has been proclaimed universally: "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'". (“I didn’t get the memo”, ain’t gonna fly!.)

More provocatively, Paul cites Deuteronomy 32:21 in v19 to argue that God intended to provoke Israel to jealousy through Gentile inclusion: "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'".

(God's using reverse psychology - making Israel jealous by blessing the nations they considered spiritual underdogs. Talk about your divine sibling rivalry.)

Paul continues to provide further evidence quoting Isaiah 65:1: "I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me" (v.20). (God knows our needs. God meets our needs. He is going to show up even if we refuse to look for Him. Why? Because His love is unconditional.)

But wait, if His love is unconditional, why does salvation come with conditions? Because His love is unconditional. If you were to stand before God Almighty apart from the salvation offered through faith in Jesus Christ, you wouldn’t survive the encounter. Not because God’s love fails but because His nature is eternal. You cannot stand in the presence of perfection without the perfection of Christ’s covering.

Verse 21: Divine Heartbreak

The chapter ends with one of Scripture's most poignant expressions of God’s divine emotion: But to Israel He says: “All day long I have stretched out My hands to a disobedient and contrary people.” (v.21). (Picture the most patient parent ever, arms outstretched, waiting for their stubborn teenager to accept a hug. That's God with Israel.)

This image conveys both invitation and vulnerability - God makes Himself accessible while risking continued rejection. (Even the Almighty knows the pain of being left hanging.)

So what does this all mean theologically? We don’t have time to go through all the theological “themes” here but I’ve highlighted a few:

Divine Sovereignty vs Human Responsibility: Paul balances these seemingly contradictory truths. God takes the initiative in both revelation and salvation (vv.6-8, 20), yet humans bear responsibility for their response (vv.16, 21). (God provides the GPS directions, but we still have to choose whether to follow them or insist we know a "better route.")

Fulfillment of the law: Christ is simultaneously the "end" and "goal" of the law, the embodiment of divine righteousness, and the object of saving faith. (Jesus is basically the ultimate multitasker.)

Urgency of our mission: The chain of proclamation establishes the theological foundation for Christian missions. God’s will is simple and repeated throughout the scriptures – it’s to know Him and make Him known (Love God, Love Others). If you believe in Jesus Christ today, it is your responsibility to tell others who don’t (If faith comes through hearing, somebody better start talking.)

Eschatological Hope: Despite Israel's current rejection, the chapter hints at future restoration. The "jealousy motif", God's persistent outreach and numerous other scriptures, including our current study through Revelation on Sundays, prove that their story is not even close to finished.

What are some practical applications to today?

Romans 10 speaks powerfully to modern issues:

Religious relativism: Paul's insistence on Christ's uniqueness challenges modern religious relativism while maintaining respect for sincere religious devotion. (We can appreciate someone's sincerity while knowing they're sincerely wrong.)

Evangelism and Missions: Herein we have both motivation (divine heartbreak over lostness) and methodology (proclamation) for contemporary evangelistic efforts. (God's hands are still outstretched but He also uses ours now.)

Jewish-Christian Relations: Paul's model of loving concern for his people while maintaining theological convictions offers guidance for modern interfaith dialogue. (Love people enough to tell them the truth, even when it's uncomfortable.)

Social Justice: The image of God's outstretched hands (v.21) calls believers to embody divine compassion toward those who reject or resist the gospel. Their salvation is not our responsibility.

Paul's integration of pastoral concern, theological precision, and missionary passion create an emotional balancing act that would impress any therapist – he managed to be simultaneously heartbroken and hopeful. The chapter stands as both explanation of Israel's current condition and foundation for hope in God's ultimate faithfulness to His covenant promises.

Practical application cont’d:

Jesus is Lord – confess this daily - the Gospel is simple, understand it and don’t overcomplicate it.

Be able to explain this to anyone in less than 2 or 3 minutes. We just heard it in v9-13 and yes, John 3:16 works but it is so overused, most won’t bother to acknowledge it because they’ve heard it since childhood – a more strategic one would be Romans 5:8-11 – But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Heart vs head knowledge – Paul makes a clear distinction between zeal apart from knowledge and true understanding. Our spiritual passion MUST be grounded in TRUTH, not on emotional experience or cultural applicability.

Contrary to popular belief, “Child-like faith” is not blind. We are not called to, nor should we believe in Jesus blindly. Who on earth is more inquisitive about EVERYTHING than children? The difference is children aren’t marred by worldly “wisdom”.

Respectful dialogue

Recognize sincere devotion in others while maintaining your gospel convictions. Don’t let their devotion sway you.

Approach conversation with love and respect, not superiority.

Maintain focus on Christ as the fulfillment of human spiritual longing.

Be involved – serve your church, serve your brothers and sisters, serve the community. Be visible and available to all of the above. That is the calling of all who proclaim Jesus is Lord.

Romans 10:1-4

Philipians 3:5-6

Romans 10:5-8

Leviticus 18:4-5

Deuteronomy 30:11-14

Romans 10:19-13

Joel 2:32

Romans 10:14-17

Romans 10:18-21

Romans 10:21

Romans 5:8-11