Brothers
In this context, "Brothers" refers to fellow believers in Christ, both Jews and Gentiles, who are part of the early Christian community. Paul often uses familial language to emphasize the unity and shared faith among believers. This term underscores the close relationship and mutual respect within the body of Christ, reflecting the early church's emphasis on community and fellowship.

my heart’s desire
Paul expresses a deep, personal longing, indicating that his concern for the Israelites is not merely intellectual but heartfelt. This phrase reveals Paul's emotional investment and genuine love for his people, the Jews. It highlights the importance of having a sincere and compassionate heart in ministry and evangelism, as seen in Paul's own example.

and prayer to God
Prayer is a central theme in Paul's writings, reflecting his dependence on God for guidance and intervention. Here, Paul demonstrates the importance of intercessory prayer, showing that he actively seeks God's will and intervention for the salvation of the Israelites. This aligns with the biblical teaching that prayer is a powerful tool for believers to communicate with God and seek His purposes.

for the Israelites
The Israelites, or Jews, are God's chosen people, with whom He established covenants throughout the Old Testament. Paul's reference to them highlights the continuity of God's plan from the Old to the New Testament. Despite their privileged position, many Israelites had not accepted Jesus as the Messiah, which was a source of deep concern for Paul. This reflects the tension between the old covenant and the new covenant established through Christ.

is for their salvation
Salvation is a central theme in the New Testament, referring to deliverance from sin and reconciliation with God through Jesus Christ. Paul's desire for the Israelites' salvation underscores the universal need for redemption and the fulfillment of God's promises through Christ. This phrase connects to the broader biblical narrative of salvation history, where God's plan for humanity's redemption is revealed progressively, culminating in the life, death, and resurrection of Jesus.

For I testify about them
Paul, the author of Romans, is speaking from personal experience and authority. As a former Pharisee, he understands the Jewish zeal for God. His testimony is credible because of his background and transformation through Christ. This phrase emphasizes Paul's deep concern and love for his fellow Jews, as seen in Romans 9:1-3, where he expresses sorrow for their unbelief.

that they are zealous for God
The Jewish people were known for their fervent devotion to God, adhering strictly to the Law of Moses. This zeal is evident in their commitment to religious practices, festivals, and the temple. However, this zeal is not unique to the New Testament; it is seen throughout the Old Testament, such as in the actions of Phinehas (Numbers 25:11) and Elijah (1 Kings 19:10). Their zeal, however, lacked the fulfillment found in Christ, as they were still awaiting the Messiah.

but not on the basis of knowledge
The knowledge referred to here is not mere intellectual understanding but a deep, relational knowledge of God's righteousness revealed in Christ. The Jews' zeal was misguided because it was based on the Law rather than the righteousness that comes through faith in Jesus (Romans 10:3-4). This lack of knowledge is a recurring theme in Scripture, where God desires mercy and knowledge of Him over sacrifice (Hosea 6:6). The true knowledge of God is found in the revelation of Jesus Christ, who fulfills the Law and the Prophets (Matthew 5:17).

Because they were ignorant of God’s righteousness
This phrase highlights a lack of understanding or awareness of the righteousness that comes from God. In the context of Romans, Paul is addressing the Jewish people who were zealous for God but lacked knowledge (Romans 10:2). The righteousness of God refers to the divine standard of holiness and justice, which is revealed through faith in Jesus Christ (Romans 1:17). This ignorance is not due to a lack of information, as the Law and the Prophets pointed to Christ (Luke 24:27), but rather a spiritual blindness (2 Corinthians 3:14-16).

and sought to establish their own
Here, Paul critiques the attempt to create a self-derived standard of righteousness. The Jewish people, relying on the Law of Moses, believed that adherence to the law could achieve righteousness (Philippians 3:9). This reflects a broader human tendency to rely on personal efforts or moral codes to attain favor with God, which is contrary to the message of grace through faith (Ephesians 2:8-9). The historical context shows that the Pharisees and other religious leaders emphasized strict adherence to the law, often adding traditions that obscured its true purpose (Mark 7:8-9).

they did not submit to God’s righteousness
This phrase indicates a refusal to accept the righteousness that God provides through faith in Christ. Submission here implies a recognition of one's inability to achieve righteousness on their own and a willingness to accept God's provision through Jesus. This refusal is a central theme in Paul's argument, contrasting the law-based righteousness with faith-based righteousness (Romans 9:30-32). Theologically, this submission is an act of humility and faith, acknowledging Christ as the fulfillment of the law (Matthew 5:17) and the only means of salvation (John 14:6).

For Christ is the end of the law
This phrase indicates the culmination of the Mosaic Law with the coming of Christ. The term "end" can be understood as both the termination and the fulfillment of the law's purpose. In Matthew 5:17, Jesus states that He came not to abolish the law but to fulfill it, suggesting that the law pointed towards Him. The law served as a tutor to lead us to Christ (Galatians 3:24), highlighting humanity's need for a savior due to the impossibility of achieving righteousness through the law alone. The sacrificial system, moral codes, and ceremonial laws all find their completion in Christ, who embodies the perfect sacrifice and righteousness.

to bring righteousness
Righteousness here refers to a right standing before God, which the law could not achieve due to human sinfulness (Romans 3:20). Christ's life, death, and resurrection provide the means for this righteousness, which is imputed to believers through faith (2 Corinthians 5:21). This righteousness is not based on human effort or adherence to the law but is a gift from God (Ephesians 2:8-9). The concept of righteousness is deeply rooted in the Old Testament, where figures like Abraham were considered righteous through faith (Genesis 15:6).

to everyone who believes
This phrase emphasizes the universality of the gospel. Salvation and righteousness are available to all, regardless of ethnic or cultural background, fulfilling the promise to Abraham that all nations would be blessed through him (Genesis 12:3). Belief, or faith, is the key requirement, as seen in John 3:16, where eternal life is promised to those who believe in Jesus. This democratization of access to God was revolutionary in the first-century context, breaking down the barriers between Jews and Gentiles (Ephesians 2:14-16). The emphasis on belief underscores the shift from a works-based righteousness to one based on faith in Christ's finished work.

For concerning the righteousness that is by the law,
This phrase refers to the concept of righteousness as defined by adherence to the Mosaic Law. In the Jewish tradition, righteousness was often associated with the observance of the law given to Moses on Mount Sinai. This law included moral, ceremonial, and civil commandments. The Apostle Paul, in his letter to the Romans, contrasts this form of righteousness with the righteousness that comes through faith in Jesus Christ. The law was seen as a covenant between God and Israel, and adherence to it was a means of maintaining a right relationship with God. However, Paul argues that the law, while holy and good, cannot bring about true righteousness because of human inability to fully keep it.

Moses writes:
Moses is traditionally credited as the author of the first five books of the Bible, known as the Pentateuch. In this context, Paul is referencing Leviticus 18:5, where Moses conveys God's commandments to the Israelites. Moses is a central figure in Jewish history, serving as the lawgiver and leader who brought the Israelites out of Egypt. His writings are foundational to Jewish law and theology, and Paul uses Moses' authority to make a point about the limitations of the law in achieving righteousness.

“The man who does these things will live by them.”
This quotation from Leviticus 18:5 emphasizes the principle that life and blessing are contingent upon obedience to the law. In the Old Testament context, "living" by the law meant experiencing God's favor and the fullness of life promised to Israel. However, Paul uses this to highlight the impossibility of achieving righteousness through the law alone, as no one can perfectly keep it. This sets the stage for the introduction of righteousness through faith in Christ, who perfectly fulfilled the law on behalf of humanity. The phrase underscores the conditional nature of the law and points to the need for a savior who can provide the righteousness that the law demands but cannot impart.

But the righteousness that is by faith says:
This phrase introduces the concept of righteousness that comes through faith, contrasting it with righteousness based on the law. This righteousness is a key theme in Paul's letters, emphasizing that it is not achieved by human effort but is a gift from God through faith in Jesus Christ. This aligns with the teachings in Genesis 15:6, where Abraham's faith was credited to him as righteousness, setting a precedent for faith-based righteousness.

“Do not say in your heart,
This phrase echoes Deuteronomy 9:4, where Moses warns the Israelites not to attribute their success to their own righteousness. It highlights the internal nature of faith, which is a matter of the heart rather than external actions. The heart, in biblical terms, is the center of one's being, encompassing thoughts, emotions, and will. This internalization of faith is crucial in understanding the personal relationship believers have with God.

‘Who will ascend into heaven?’
This rhetorical question draws from Deuteronomy 30:12, where Moses speaks about the accessibility of God's commandments. In the context of Romans, it underscores the futility of human efforts to reach God through their own means. The imagery of ascending into heaven suggests an impossible task for humans, emphasizing that salvation and righteousness are not achieved by human striving but are gifts from God.

(that is, to bring Christ down)
This parenthetical explanation clarifies the previous phrase, indicating that attempting to ascend to heaven would imply bringing Christ down, which is unnecessary because Christ has already come down to earth. This reflects the incarnation, where Jesus, the Son of God, descended from heaven to become human, fulfilling God's plan of salvation. It underscores the completed work of Christ, making any human effort to reach God redundant. This ties into John 3:13, where Jesus speaks of His heavenly origin and mission.

or, ‘Who will descend into the Abyss?’
This phrase references the concept of the Abyss, often understood as a deep or bottomless pit. In biblical literature, the Abyss is associated with the realm of the dead or a place of confinement for evil spirits. The term is used in the Septuagint, the Greek translation of the Old Testament, and appears in the New Testament in contexts such as Revelation 9:1-2, where it is depicted as a place of darkness and chaos. The rhetorical question here emphasizes the impossibility of human effort in achieving salvation or resurrection, highlighting the futility of attempting to descend into the Abyss to bring about one's own redemption. This reflects the broader biblical theme that salvation is a divine act, not a human endeavor.

(that is, to bring Christ up from the dead).”
This parenthetical explanation clarifies the previous phrase, connecting the concept of the Abyss with the resurrection of Christ. The resurrection is central to Christian theology, affirming Jesus' victory over death and sin. The phrase underscores the belief that Christ's resurrection was a divine act, accomplished by the power of God, as seen in passages like Romans 8:11 and 1 Corinthians 15:20-22. It also echoes the typology of Jonah, who spent three days in the belly of a great fish, symbolizing Christ's death and resurrection (Matthew 12:40). Theologically, this emphasizes that believers do not need to perform impossible feats to attain salvation; rather, they are called to faith in the completed work of Christ, who has already conquered death and the grave.

But what does it say?
This phrase introduces a rhetorical question, prompting the reader to consider the source of authority, which is Scripture itself. Paul is referencing Deuteronomy 30:14, emphasizing the accessibility and clarity of God's word. This approach is typical of Jewish rabbinical teaching, where questions are used to engage the audience and lead them to deeper understanding.

“The word is near you;
This part of the verse highlights the immediacy and accessibility of God's message. In the context of Deuteronomy, Moses was assuring the Israelites that God's commandments were not beyond their reach. Paul uses this to illustrate that the message of salvation through faith in Christ is readily available to all, not requiring extraordinary efforts to obtain.

it is in your mouth and in your heart,”
The dual location of the word—in the mouth and heart—suggests both confession and belief. This reflects the Jewish understanding of the Shema (Deuteronomy 6:4-9), where God's commandments are to be internalized and spoken. The heart represents the center of one's being, while the mouth signifies the outward expression of faith. This connection is further emphasized in Romans 10:9-10, where confession and belief are linked to salvation.

that is, the word of faith we are proclaiming:
Paul clarifies that the "word" he refers to is the gospel message he and others are preaching. This "word of faith" is the good news of Jesus Christ, which fulfills the law and prophets. The proclamation of this message is central to the mission of the early church, as seen in Acts and the epistles. It underscores the transition from the law to grace, emphasizing faith in Christ as the means of righteousness.

that if you confess with your mouth, “Jesus is Lord,”
Confession with the mouth signifies a public declaration of faith, which was crucial in the early church where believers often faced persecution. The phrase "Jesus is Lord" is a profound statement of faith, acknowledging Jesus' divinity and authority. In the Roman context, declaring Jesus as Lord was countercultural, as it challenged the imperial cult that revered Caesar as lord. This confession aligns with Philippians 2:11, where every tongue will confess that Jesus Christ is Lord. The act of confessing is not merely verbal but reflects a deep-seated belief and allegiance to Christ.

and believe in your heart that God raised Him from the dead,
Belief in the resurrection is central to Christian faith, as it validates Jesus' victory over sin and death. The heart, in biblical terms, represents the core of one's being, encompassing mind, will, and emotions. This belief is not superficial but a profound trust in the historical and spiritual reality of the resurrection. The resurrection is a fulfillment of Old Testament prophecies, such as Psalm 16:10 and Isaiah 53:10-12, and is foundational to the gospel message as outlined in 1 Corinthians 15:14-17. The resurrection assures believers of their future resurrection and eternal life.

you will be saved.
Salvation here encompasses deliverance from sin, reconciliation with God, and the promise of eternal life. It is both a present reality and a future hope. The assurance of salvation is based on faith in Christ's finished work, not human effort, aligning with Ephesians 2:8-9. This promise of salvation is inclusive, available to all who believe, as emphasized in Romans 10:13, "Everyone who calls on the name of the Lord will be saved." Salvation is a gift of grace, underscoring God's love and mercy towards humanity.

For with your heart you believe and are justified
The heart in biblical terms often refers to the center of one's being, encompassing mind, will, and emotions. Belief is not merely intellectual assent but involves trust and reliance on God. Justification is a legal term, indicating being declared righteous before God. This echoes Genesis 15:6, where Abraham's faith was credited to him as righteousness, establishing a pattern of faith leading to justification. The heart's role in belief underscores the sincerity and depth required in one's relationship with God, contrasting with mere outward religious observance.

and with your mouth you confess and are saved
Confession here involves openly declaring one's faith, aligning with the practice of early Christians who publicly professed Jesus as Lord, often at great personal risk. This public declaration is a natural outflow of genuine belief, as seen in Matthew 10:32-33, where Jesus emphasizes the importance of acknowledging Him before others. Salvation, in this context, is both a present reality and a future hope, encompassing deliverance from sin and eternal life. The connection between confession and salvation highlights the communal and outward expression of faith, reinforcing the idea that true belief inevitably manifests in action and testimony.

It is just as the Scripture says:
This phrase emphasizes the authority and reliability of Scripture. Paul often uses this introduction to affirm that his teachings are grounded in the Old Testament. Here, he references Isaiah 28:16, highlighting the continuity between the Old and New Testaments. The use of "Scripture" underscores the belief in the divine inspiration and inerrancy of the Bible, a foundational principle in conservative theology.

Anyone who believes in Him:
The term "anyone" signifies the universality of the gospel message, breaking down barriers between Jew and Gentile. "Believes in Him" refers to faith in Jesus Christ as the Messiah and Son of God. This belief is not merely intellectual assent but involves trust and reliance on Christ for salvation. The concept of faith is central to Pauline theology, as seen in Romans 1:16-17, where the righteousness of God is revealed from faith to faith.

will never be put to shame:
This assurance speaks to the security and honor of those who place their faith in Christ. In the cultural context of the first century, honor and shame were significant social constructs. To "never be put to shame" implies that believers will not face ultimate disgrace or disappointment, especially in the eschatological sense. This promise is echoed in other scriptures, such as Psalm 25:3 and 1 Peter 2:6, reinforcing the idea that faith in Christ leads to vindication and eternal life.

For there is no difference between Jew and Greek:
This phrase emphasizes the universality of the gospel message. In the context of the early church, Jews and Greeks (Gentiles) were often seen as distinct groups with different religious and cultural backgrounds. The statement reflects the breaking down of barriers, as seen in Galatians 3:28, where Paul declares that in Christ, there is neither Jew nor Greek. This echoes the prophecy in Isaiah 49:6, where the Servant of the Lord is a light to the nations, indicating God's plan for salvation to reach all people. Historically, Jews were God's chosen people, but with the coming of Christ, the invitation to salvation extends to all humanity, fulfilling God's promise to Abraham that all nations would be blessed through his seed (Genesis 12:3).

The same Lord is Lord of all:
This phrase affirms the sovereignty and universality of Christ's lordship. It aligns with the monotheistic belief central to Judaism, as seen in Deuteronomy 6:4, and extends it to include all people under Christ's authority. The lordship of Christ is a recurring theme in the New Testament, as in Philippians 2:9-11, where every knee shall bow to Jesus. This reflects the early Christian understanding that Jesus is the fulfillment of Old Testament prophecies about the Messiah, who would reign over all nations (Psalm 2:8).

And gives richly to all who call on Him:
This phrase highlights the generosity and grace of God. The concept of calling on the Lord is rooted in the Old Testament, such as in Joel 2:32, which promises that everyone who calls on the name of the Lord will be saved. This promise is reiterated in Acts 2:21 during Peter's sermon at Pentecost. The richness of God's giving is not limited to material blessings but includes spiritual riches, such as salvation, peace, and eternal life. This reflects the abundant life Jesus promised in John 10:10 and underscores the inclusivity of God's grace, available to anyone who seeks Him, regardless of their background or past.

for,
This conjunction connects the preceding verses, emphasizing the universality of the gospel message. It indicates a continuation of Paul's argument about the righteousness that comes from faith, contrasting it with the law. The use of "for" suggests that what follows is a reason or explanation for the previous statements about faith and salvation.

“Everyone who calls on the name of the Lord
This phrase underscores the inclusivity of the gospel. "Everyone" indicates that salvation is available to all, regardless of ethnic, social, or cultural background. This echoes Joel 2:32, which prophesies that deliverance will come to all who call on the Lord. The act of calling on the Lord implies a personal relationship and acknowledgment of His sovereignty. In the context of the early church, this was a radical statement, as it opened the door for Gentiles to be included in God's plan of salvation.

will be saved.”
The promise of salvation is assured to those who call on the Lord. This reflects the core Christian belief in salvation by faith, not by works. The certainty of "will be saved" provides assurance and hope. This phrase connects to other New Testament teachings, such as Acts 2:21 and John 3:16, reinforcing the message of eternal life through faith in Jesus Christ. The concept of salvation here includes deliverance from sin and eternal separation from God, offering a new life in Christ.

How then can they call on the One in whom they have not believed?
This phrase emphasizes the necessity of faith as a prerequisite for calling upon God. In the biblical context, "calling on the Lord" is an expression of worship, prayer, and reliance on God (Joel 2:32; Acts 2:21). The rhetorical question underscores the logical sequence of salvation: belief must precede invocation. Historically, the Jewish audience of Paul's time would have understood the importance of faith in God, yet many struggled to accept Jesus as the Messiah. This reflects the broader biblical theme that faith is essential for a relationship with God (Hebrews 11:6).

And how can they believe in the One of whom they have not heard?
This phrase highlights the necessity of hearing the message of Christ for faith to develop. In the cultural context of the first century, oral communication was the primary means of spreading news and teachings. The importance of hearing is also seen in Romans 10:17, where faith is said to come from hearing the message of Christ. Theologically, this underscores the role of revelation and the proclamation of the Gospel as essential for belief. The connection to other scripture, such as Isaiah 52:7, emphasizes the beauty and necessity of those who bring good news.

And how can they hear without someone to preach?
This phrase points to the essential role of preaching in the dissemination of the Gospel. The term "preach" in the original Greek implies a public proclamation, akin to a herald announcing news. In the early church, apostles and evangelists traveled extensively to preach the Gospel, as seen in the missionary journeys of Paul (Acts 13-28). This reflects the Great Commission (Matthew 28:19-20), where Jesus commands His followers to go and make disciples of all nations. The historical context of the Roman Empire, with its extensive road networks and common language (Koine Greek), facilitated the spread of Christianity through preaching.

And how can they preach unless they are sent?
This phrase emphasizes the necessity of divine commissioning for those who preach the Gospel. In the early church, apostles and evangelists were often sent by the Holy Spirit or through the laying on of hands by church leaders (Acts 13:2-3). The concept of being "sent" is rooted in the Old Testament, where prophets were called and sent by God to deliver His messages (Isaiah 6:8). The Greek word for "sent" (apostellō) is the root of the term "apostle," indicating a messenger with a specific mission. This underscores the importance of authority and purpose in the proclamation of the Gospel.

As it is written:
This phrase introduces a quotation from the Old Testament, a common practice in Paul's writings to validate his teachings with Scripture. Paul often uses the phrase "as it is written" to connect his message with the Jewish Scriptures, showing continuity between the Old and New Testaments. This method also demonstrates the fulfillment of prophecy and the consistency of God's plan throughout history.

“How beautiful are the feet of those who bring good news!”
This quotation is from Isaiah 52:7, which originally celebrated the return of the exiles to Jerusalem and the proclamation of peace and salvation. In the New Testament context, it is applied to the messengers of the Gospel. The imagery of "beautiful feet" highlights the honor and value of those who carry the message of salvation. In ancient times, messengers traveled long distances on foot, often through difficult terrain, to deliver important news. The "good news" refers to the Gospel of Jesus Christ, which brings spiritual liberation and peace with God. This phrase also typologically points to Jesus Christ, the ultimate bearer of good news, who proclaimed the Kingdom of God and brought salvation through His life, death, and resurrection.

But not all of them welcomed the good news.
This phrase highlights the reality that the message of the gospel, though offered to all, is not universally accepted. In the context of Romans, Paul is addressing the Jewish rejection of the gospel. Historically, the Jewish people were God's chosen nation, entrusted with the Law and the Prophets. However, many did not accept Jesus as the Messiah, fulfilling prophecies such as Isaiah 53, which speaks of the suffering servant being rejected. This rejection is not unique to the Jews; it reflects a broader human tendency to resist divine truth, as seen throughout biblical history.

For Isaiah says,
Paul references the Old Testament to validate his point, showing continuity between the Hebrew Scriptures and the New Testament message. Isaiah, a major prophet, spoke to Israel during a time of spiritual decline, calling them back to faithfulness. By citing Isaiah, Paul underscores the prophetic nature of Israel's unbelief and the consistency of God's message across time.

“Lord, who has believed our message?”
This quote is from Isaiah 53:1, a chapter that vividly describes the suffering and rejection of the Messiah. The rhetorical question emphasizes the widespread disbelief and lack of acceptance of God's revelation. In the New Testament, this disbelief is seen in the rejection of Jesus by many of His contemporaries. The phrase also points to the fulfillment of prophecy in Christ, who is the ultimate revelation of God's message. The question reflects a lament over the hardness of human hearts, a theme echoed in other scriptures such as John 12:37-38, where despite Jesus' miracles, many still did not believe.

Consequently,
This word indicates a conclusion or result based on previous statements. In the context of Romans 10, Paul is discussing the righteousness that comes from faith and the necessity of proclaiming the gospel. The use of "consequently" ties this verse to the preceding discussion about the need for preachers to be sent so that people can hear the message of Christ.

faith comes by hearing,
Faith is a central theme in Paul's writings, often contrasted with works of the law. Here, faith is described as originating from "hearing," emphasizing the importance of the oral proclamation of the gospel. In the first-century context, oral communication was the primary means of spreading information, as literacy rates were low and written texts were not widely accessible. This phrase underscores the necessity of preaching and teaching in the Christian mission.

and hearing by the word of Christ.
The "word of Christ" refers to the message about Jesus, including His life, death, and resurrection. This phrase highlights the content of what must be heard for faith to arise. The "word of Christ" is synonymous with the gospel message, which is the power of God for salvation (Romans 1:16). This aligns with the Great Commission (Matthew 28:19-20), where Jesus commands His disciples to teach all nations. Theologically, this underscores the belief that faith is not self-generated but is a response to the divine revelation of Christ.

But I ask, did they not hear?
This rhetorical question posed by Paul addresses the issue of Israel's accountability in rejecting the gospel. The question implies that the message of Christ has been proclaimed widely enough for them to have heard it. In the context of Romans, Paul is discussing the unbelief of Israel despite the clear presentation of the gospel. This echoes the theme of accountability found in Deuteronomy 30:11-14, where the law is described as accessible and understandable.

Indeed they did:
Paul affirms that the message has indeed been heard. This statement underscores the universality of the gospel message and the responsibility of those who have heard it. The use of "indeed" emphasizes certainty and leaves no room for doubt about the dissemination of the message. This aligns with the Great Commission in Matthew 28:19-20, where Jesus commands His disciples to make disciples of all nations.

“Their voice has gone out into all the earth,
This phrase is a quotation from Psalm 19:4, which originally refers to the general revelation of God's glory through creation. Paul applies it here to the specific revelation of the gospel. The imagery of a voice going out into all the earth suggests the widespread proclamation of the gospel message. This reflects the missionary journeys of Paul and the early church's efforts to spread the gospel beyond Jewish communities to Gentile regions.

their words to the ends of the world.”
The phrase "to the ends of the world" indicates the far-reaching impact of the gospel message. It suggests that the message has transcended geographical and cultural boundaries, fulfilling the prophecy of Isaiah 49:6, where God promises to make His servant a light to the nations. This global reach is a testament to the work of the Holy Spirit in empowering the early church to spread the gospel. The phrase also anticipates the eschatological vision in Revelation 7:9, where a multitude from every nation, tribe, people, and language stands before the throne of God.

I ask instead, did Israel not understand?
This rhetorical question highlights the issue of Israel's failure to comprehend God's plan of salvation through faith in Christ. The Apostle Paul is addressing the Jewish audience's lack of understanding regarding the inclusion of Gentiles in God's redemptive plan. This question echoes the theme of Israel's spiritual blindness found throughout the Old Testament, such as in Isaiah 6:9-10, where the prophet speaks of a people who hear but do not understand.

First, Moses says:
Paul references Moses to establish authority and continuity with the Jewish Scriptures. By invoking Moses, Paul connects his argument to the Torah, which holds significant weight for his Jewish audience. This approach underscores the consistency of God's message throughout the history of Israel.

“I will make you jealous by those who are not a nation;
This phrase is a quotation from Deuteronomy 32:21, part of the Song of Moses. It prophesies that God will use a non-nation, referring to the Gentiles, to provoke Israel to jealousy. The concept of jealousy here is not merely emotional but is intended to lead Israel back to God by witnessing His blessings on others. This reflects the broader biblical theme of God using unexpected means to fulfill His purposes, as seen in the inclusion of Gentiles in the New Covenant.

I will make you angry by a nation without understanding.”
The "nation without understanding" refers to the Gentiles, who were historically outside the covenant and lacked the law and prophetic tradition of Israel. This phrase emphasizes the reversal of roles, where those once considered outsiders are now recipients of God's grace. This provocation to anger is meant to awaken Israel to the reality of God's inclusive salvation plan. The idea of God using other nations to discipline or provoke Israel is seen throughout the Old Testament, such as in the Assyrian and Babylonian captivities.

And Isaiah boldly says:
This phrase references the prophet Isaiah, who is known for his courageous and direct messages from God. Isaiah's prophecies often challenged the status quo and called Israel to repentance. The boldness here highlights the unexpected nature of God's revelation to the Gentiles, which was a radical concept for the Jewish audience of Paul's time. Isaiah's prophecies are frequently cited in the New Testament, underscoring their importance in understanding the fulfillment of God's promises through Christ.

“I was found by those who did not seek Me;
This part of the verse emphasizes the surprising nature of God's grace. The Gentiles, who were not actively seeking the God of Israel, found Him through the message of the Gospel. This reflects the broader biblical theme of God's initiative in salvation, as seen in parables like the Prodigal Son (Luke 15:11-32) and the calling of Abraham (Genesis 12:1-3). It underscores the idea that God's grace is not limited by human expectations or efforts.

I revealed Myself to those who did not ask for Me.”
Here, the focus is on God's self-revelation. The Gentiles, who were not part of the covenant community and did not ask for God, received His revelation through Jesus Christ. This aligns with the New Testament theme of the mystery of the Gospel being revealed to all nations (Ephesians 3:6). It also reflects the fulfillment of prophecies that God's salvation would extend beyond Israel, as seen in Isaiah 49:6, where God promises to make His servant a light to the nations. This revelation is a testament to God's sovereignty and the inclusivity of His salvation plan.

But as for Israel he says:
This phrase introduces a specific focus on Israel, highlighting the nation as the subject of God's message. In the context of Romans 10, Paul is addressing the issue of Israel's unbelief despite the clear revelation of God through the Law and the Prophets. Historically, Israel was chosen as God's covenant people, tasked with being a light to the nations (Isaiah 42:6). However, their repeated disobedience and rejection of God's messengers are well-documented throughout the Old Testament (e.g., Jeremiah 7:25-26).

“All day long I have held out My hands
This imagery of God holding out His hands signifies a continuous and patient offer of grace and reconciliation. It reflects God's enduring patience and desire for Israel to return to Him, reminiscent of the father in the parable of the Prodigal Son (Luke 15:11-32). The phrase "all day long" suggests an ongoing, persistent effort by God to reach out to His people, emphasizing His longsuffering nature (2 Peter 3:9).

to a disobedient and obstinate people.”
The description of Israel as "disobedient and obstinate" underscores their persistent rebellion and stubbornness. This characterization is consistent with the historical accounts of Israel's repeated idolatry and rejection of God's commands (e.g., Exodus 32:9, Deuteronomy 9:6). The prophets frequently called out Israel's hard-heartedness, urging repentance (Isaiah 65:2, Ezekiel 2:4). This phrase also foreshadows the broader theme of human rebellion against God, which is ultimately addressed through the redemptive work of Jesus Christ, who fulfills the Law and the Prophets (Matthew 5:17).