What is the meaning of Romans 10?

Introduction to Romans 10

Romans 10 stands as a pivotal chapter in Paul’s masterful exposition of the gospel, where he wrestles with the profound mystery of Israel’s present resistance to their Messiah while simultaneously declaring the universal accessibility of salvation through faith. The apostle’s heart breaks for his kinsmen according to the flesh, yet he articulates with crystal clarity how God’s righteousness is now available to all who believe, whether Jew or Gentile.

This chapter forms the centerpiece of Paul’s extended discussion about Israel’s role in God’s redemptive plan (Romans 9-11), presenting the magnificent truth that salvation is freely offered to all who confess with their mouth and believe in their heart. The simplicity of this message stands in stark contrast to the complexity of works-based righteousness, making it a crucial text for understanding the relationship between faith, works, and salvation.

Context of Romans 10

Within the immediate context, Romans 10 serves as the heart of Paul’s trilogy on Israel (Romans 9-11). While chapter 9 emphasizes God’s sovereign choice and chapter 11 promises Israel’s future restoration, chapter 10 focuses on human responsibility and the present reality of salvation through faith. It bridges the tension between divine sovereignty and human responsibility, showing how both work together in God’s redemptive plan.

In the broader context of Scripture, this chapter echoes themes found throughout both the Tanakh and the New Testament. It draws heavily from Deuteronomy, Isaiah, and Joel, weaving together prophecies and promises to demonstrate how the Messiah fulfills and transforms the Torah’s purpose. The chapter’s emphasis on vocal confession and heart belief creates a beautiful parallel with the Shema (Deuteronomy 6:4-5), showing how the ancient call to love יהוה with all one’s heart now finds its fullest expression in faith in Yeshua.

The chapter also serves as a theological foundation for understanding the relationship between Israel and the nations in God’s plan of salvation. It explains how the gospel, while “to the Jew first,” is equally accessible to Gentiles, fulfilling God’s promise to Abraham that through his seed all nations would be blessed (Genesis 12:3).

Ancient Key Word Study

• Dikaiosynē (δικαιοσύνη) – “righteousness” (v. 3): In Hebrew thought (tzedakah), this term encompasses both legal righteousness and practical justice. Paul contrasts God’s gift-righteousness with human attempts at self-righteousness, showing how the Torah pointed to a righteousness that could only come through faith in the Messiah.
• Telos (τέλος) – “end/goal” (v. 4): This rich term means both “completion” and “goal.” Christ is simultaneously the fulfillment and the intended purpose of the Torah. Like a race’s finish line, He both terminates one way of relating to God and inaugurates another.
• Homologeō (ὁμολογέω) – “confess” (v. 9): Literally meaning “to say the same thing,” this word implies public alignment with God’s truth. It echoes the Jewish practice of the Shema, where daily confession of יהוה’s uniqueness marked faithful Israel.
• Kardia (καρδία) – “heart” (v. 9): In Hebrew thought (lev), the heart represented the core of human personality, including intellect, emotions, and will. Belief in Yeshua must engage our entire being, not just mental assent.
• Kēryssō (κηρύσσω) – “preach” (v. 14): This term, used for herald’s proclamations in the ancient world, emphasizes the authoritative nature of gospel proclamation. It carries the weight of an official announcement from the divine King.
• Akoē (ἀκοή) – “hearing” (v. 17): More than just auditory reception, this term implies understanding and responding to what is heard. It connects to the Hebrew shema, which means both to hear and to obey.
• Parazeloō (παραζηλόω) – “provoke to jealousy” (v. 19): This term, drawing from Deuteronomy 32:21, describes God’s strategy of using the Gentiles’ inclusion to stir Israel to spiritual jealousy and ultimately to faith.
• Paraptō (παραπτὼ) – “stumble” (v. 11): The word picture is of someone who trips but doesn’t fall completely. Paul uses this to suggest Israel’s current stumbling is temporary, not permanent, pointing to their future restoration.

Compare & Contrast

• Verse 3’s contrast between “God’s righteousness” and “their own” highlights the fundamental difference between divine gift and human achievement. The Greek construction emphasizes the futility of establishing (στῆσαι) one’s own righteousness, with the verb suggesting a desperate attempt to make something stand that cannot.
• In verse 4, Paul’s choice of “τέλος” (telos) rather than “κατάργησις” (abolition) carefully preserves the Torah’s ongoing significance while showing its fulfillment in Messiah. This nuanced term allows Paul to affirm both continuity and transformation in God’s plan.
• The parallelism in verses 9-10 between confession/mouth and belief/heart reflects Hebrew poetic structure, suggesting Paul is drawing on existing Jewish liturgical or confessional formulas while infusing them with new Messianic significance.
• Verse 11’s quotation of Isaiah 28:16 strategically adds “anyone” (πᾶς) to emphasize universal accessibility, expanding the prophecy’s scope while maintaining its original meaning.
• The sequence of questions in verses 14-15 uses rhetorical devices common in both Greek diatribe and rabbinic discourse, building to the climactic quotation from Isaiah about the beauty of gospel proclamation.
• The word choice in verse 18 (“their voice”) deliberately echoes Psalm 19, drawing a parallel between natural revelation and gospel proclamation that would resonate with both Jewish and Gentile readers.
• Paul’s use of “not a nation” (οὐκ ἔθνει) in verse 19 carefully preserves the original Hebrew meaning while applying it to the Gentiles’ inclusion in God’s people, creating a powerful theological bridge between Israel and the nations.

Romans 10 Unique Insights

The chapter contains a fascinating structural parallel with Moses’ ascent of Mount Sinai. Just as Moses ascended to receive the Torah, Paul speaks of not needing to ascend to heaven or descend to the depths because the Word (now incarnate in Messiah) is near. This parallel suggests that faith in Yeshua represents a new and more intimate way of receiving God’s revelation, fulfilling Jeremiah’s prophecy of the New Covenant (Jeremiah 31:31-34).

The Rabbinical literature provides interesting parallels to Paul’s argument. The Midrash on Deuteronomy (Devarim Rabbah) discusses the accessibility of Torah in terms similar to Paul’s language about the nearness of the word of faith. However, Paul transforms this interpretation to show how the Messiah brings God’s word even closer than the Torah could, fulfilling its deepest intentions.

Early church father Origen noted that the chapter’s emphasis on confession with the mouth and belief in the heart parallels the Jewish practice of binding tefillin on the hand and forehead, suggesting that faith in Messiah internalizes what was previously expressed through external ritual. This insight helps us understand how Paul saw continuity between Jewish practice and Messianic faith.

The chapter also contains a subtle allusion to the Tower of Babel narrative in its language about ascending to heaven. Where human pride once sought to reach heaven through works, Paul shows that God has now come down to humanity through the Messiah, reversing the direction of spiritual seeking.

Romans 10 Connections to Yeshua

This chapter powerfully presents Yeshua as the culmination of the Torah’s purpose. The declaration that “Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4) shows how He fulfills the Torah’s goal of bringing humanity into right relationship with God. This fulfillment doesn’t abolish the Torah but rather reveals its true purpose and provides the means for its deeper spiritual fulfillment.

The confession “Jesus is Lord” (verse 9) carries profound implications, as it parallels the Septuagint’s use of kyrios for יהוה. This confession essentially applies the sacred divine name to Yeshua, recognizing Him as the embodiment of Israel’s God among His people. The parallel structure with belief in His resurrection connects His divine identity with His redemptive work, showing how His lordship and saving power are inseparable.

Romans 10 Scriptural Echoes

The chapter masterfully weaves together multiple strands of Old Testament prophecy and narrative. The quotation from Joel 2:32 about calling on the name of the Lord connects to numerous instances of divine deliverance throughout Israel’s history. The reference to Isaiah’s “beautiful feet” (Isaiah 52:7) links the gospel proclamation to the announcement of Israel’s redemption from exile.

The chapter echoes Deuteronomy 30:12-14, transforming Moses’ words about the Torah’s accessibility into a proclamation of the gospel’s nearness. This connection shows how the New Covenant fulfills and internalizes the principles of the Mosaic covenant.

The theme of Israel’s jealousy connects to Deuteronomy 32:21, showing how God’s plan always included using the Gentiles to provoke Israel to spiritual renewal. The universal scope of salvation echoes Isaiah 49:6, where Israel’s light extends to all nations.

Romans 10 Devotional

This chapter challenges us to examine our own basis for righteousness before God. Are we, like Israel, trying to establish our own righteousness through religious performance, or are we resting in the finished work of Messiah? The simplicity of salvation through faith should both humble and encourage us.

The emphasis on confession and belief reminds us that authentic faith involves both internal conviction and external expression. In our modern context, where faith is often privatized, we’re called to bold public confession of Yeshua as Lord. This confession should shape our entire life, not just our religious activities.

The chapter’s focus on gospel proclamation challenges us to consider our role in sharing the good news. The beautiful feet that bring good news can be our own as we share God’s love with others. The urgency of Paul’s concern for Israel’s salvation should inspire our own heart for evangelism and missions.

Did You Know

• The phrase “Jesus is Lord” in verse 9 was one of the earliest Christian confessions, and in the Roman context, it was a potentially dangerous political statement that contradicted the imperial cult’s claim that “Caesar is Lord.”
• The word “confess” (homologeō) was commonly used in legal contexts for formal public testimony, suggesting that early Christian confession was understood as a serious, binding public declaration.
• The “beautiful feet” reference in verse 15 would have reminded Jewish readers of the ancient custom of running messengers who brought news of victory from the battlefield, connecting gospel proclamation to the announcement of divine victory.
• The structure of verses 9-10 forms a chiasm, a common Hebrew poetic device, suggesting Paul may be quoting an early Christian confession or hymn.
• The concept of “calling on the name of the Lord” (verse 13) has deep roots in Jewish worship, going back to the time of Seth (Genesis 4:26).
• Paul’s quotation from Psalm 19 about the voice going out into all the earth creates a parallel between natural revelation and gospel proclamation that would have resonated with both Jewish and Stoic philosophical concepts.
• The phrase “a foolish nation” (verse 19) was historically understood by rabbis as referring to the Gentile nations, making Paul’s application particularly pointed for his Jewish readers.
• The description of Israel as “disobedient and contrary people” (verse 21) uses language from Isaiah that originally described Israel’s rebellion in the wilderness, creating a powerful historical parallel.