In spite of the good news of Israel"s restoration and the promises of Messiah"s coming and deliverance, most of the Jews did not believe (cf. Isaiah 53:1). [source][source][source]
Context Summary
Romans 10:11-21 - Needing Messengers Of Good Tidings
The Chosen People chafed, not only at the freeness of God's justifying grace, but because there was no difference made, so far as salvation was concerned, between them and the Gentiles. Surely there ought to be a special doorway for them into eternal life, apart from that trodden by the feet of the ordinary heathen world! Were they not the children of Abraham, the friend of God? Here the Apostle was compelled to withstand them. No, said he, it cannot be! There is no difference between Jew and Greek. All have sinned, and the same Lord is over all, rich to those who call upon Him, of whatever nationality.
The guests for whom the marriage feast was prepared refused to come, and therefore it was decreed that the servants of the great King should preach the gospel to every creature, and scour the highways and byways of the world for guests. The remainder of the chapter, Romans 10:14, etc., therefore vindicates the Apostle in his determination to preach the gospel beyond the limits of his own people; and in doing so, he was acting upon the old words of Deuteronomy 32:21. God would provoke their jealousy by a no-people, as they had provoked His by no-gods, Romans 10:19. [source]
Chapter Summary: Romans 10
1The difference between the righteousness of the law, and that of faith; 11all who believe, both Jew and Gentile, shall not be shamed; 18and that the Gentiles shall receive the word and believe 19Israel was not ignorant of these things
Obeyed [ὑπήκουσαν] See on obedience and disobedience, Romans 5:19. Also see on Acts 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Romans 10:14. For the same reason hearken (Rev.) is better than obeyed. [source]
Luke 7:1Had ended [εις τας ακοας του λαου] First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Matthew 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people (Ακοη eis tas akoas tou laou). ακουω Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2,Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
John 12:38That might be fulfilled [ινα πληρωτηι] It is usually assumed that ινα hina here with the first aorist passive subjunctive of πληροω plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
Acts 6:7To the faith [τῇ πίστει] Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER-
conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER-
-DIVIDER-
2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER-
authority which commands submission. -DIVIDER-
-DIVIDER-
3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER-
-DIVIDER-
The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER-
Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER-
-DIVIDER-
[source]
1 Thessalonians 2:13When ye received the word of God which ye heard of us [παραλαβόντες λόγον ἀκοῆς παρ ' ἡμῶν τοῦ θεοῦ] Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
2 Thessalonians 1:8Vengeance [εκδικησιν] Late word from εκδικεω ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον tois mē eidosin theon). Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
2 Thessalonians 1:8And to them that obey not the gospel of our Lord Jesus [και τοις μη υπακουουσιν τωι ευαγγελιωι του κυριου ημων Ιησου] Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Hebrews 1:6And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ] Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1,Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7,Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11,Hebrews 2:13; Hebrews 3:7; Hebrews 4:4,Hebrews 4:7; Hebrews 7:21; Hebrews 10:5,Hebrews 10:8,Hebrews 10:15,Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5,Romans 10:16,Romans 10:20,Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
What do the individual words in Romans 10:16 mean?
Butnotallheededthegood newsIsaiahforsaysLordwhohas believedthereportof us
Parse: Noun, Nominative Masculine Singular
Root: Ἠσαί̈ας
Sense: a famous Hebrew prophet who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: πιστεύω
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
Greek Commentary for Romans 10:16
They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt. [source]
Literally, “hearing” (Matthew 14:1; Mark 13:7). [source]
See on obedience and disobedience, Romans 5:19. Also see on Acts 5:29. Obeyed as the result of listening, and so especially appropriate here. Compare head and hear, Romans 10:14. For the same reason hearken (Rev.) is better than obeyed. [source]
Lit., hearing. Similarly, Matthew 14:1; Mark 13:7. Compare the phrase word of hearing, 1 Thessalonians 2:13; Hebrews 4:2(Rev.); and hearing of faith, i.e., message of faith, Galatians 3:2. [source]
Reverse Greek Commentary Search for Romans 10:16
ακουω Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Matthew 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people (Ακοη eis tas akoas tou laou). ακουω Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
It is usually assumed that ινα hina here with the first aorist passive subjunctive of πληροω plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER- conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER- -DIVIDER- 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER- authority which commands submission. -DIVIDER- -DIVIDER- 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER- -DIVIDER- The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER- Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER- -DIVIDER- [source]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
Late word from εκδικεω ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον tois mē eidosin theon). Dative plural of perfect active participle ειδως eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]