The Book of Romans, Chapter 10
The Word of Faith Brings Salvation
I will be following the thread of a specific doctrine presented in this chapter. This may seem too lengthy and overly-laborious to some, but its framework can help you to recognize what assumptions you are bringing to the text of this chapter. This is particularly important because some of the verses can be interpreted quite differently depending upon one’s understanding of human depravity, God’s sovereignty, election, predestination, free will, God’s grace, regeneration, faith, perseverance. And it can help you avoid theological contradictions.
This one doctrine has created more debate, controversy and division within the Body of Christ (the Church) than most matters found in the scriptures. So, understanding other totally committed followers views may help unite the Body of Christ in these matters.
The Word of Faith Brings Salvation
Romans 10:1, Brothers and sisters, my heart’s desire and my prayer to God for them is for their [Israel’s] salvation. Verse 2. For I testify about them that they have a zeal for God, but not in accordance with knowledge [that is, about Him and His purposes]. Verse 3. For not knowing about God’s righteousness [which is based on faith] and seeking to establish their own [righteousness based on works], they did not subject themselves to the righteousness of God. Verse 4. For Christ is the end of the Law [it leads to Him and its purpose is fulfilled in Him] for [the granting of] righteousness to everyone who believes [in Him as Savior].
(Commentary Break): There are three important issues here: (1) Salvation, (2) knowing God’s purposes, and (3) righteousness, all of which influence and govern our view and dependency and service to God or our rejection of Him; how we approach life and others, whether for good or for evil and selfishness; and how we approach life, deport ourselves and how we think of others.
Salvation (sótéria) is to be delivered from the power and penalty of sin and from the coming Messianic judgement; and to be made safe, healthy, whole and given purpose. This is true for both the Jew and the Gentile who come to Christ in faith. (Salvation is not possible apart from God. It is received only by His grace – His unearned favor toward you).
Knowing God’s purposes which could be broadly stated as His Plan, Purpose, Mission and Calling. From Genesis 1:1 through Revelation 22:21 God’s Eternal Plan of Perfection. He is maturing and perfecting His people into His image, ultimately to live in Perfect harmony with Him and with one another, in a New and Perfect heaven and earth. “Because by a single offering He has made perfect for all time those who are being sanctified.” Hebrews 10:14. Each and every chapter, verse and word in the Bible, when viewed within this context of God’s Eternal Plan of Perfection, begins to make perfect sense. The world had entered the final epoch of time, known by various names, such as, “The Last Days”, “The End of The Age” the “Latter Days” and “The Tribulation Period”, which was marked by the birth of Jesus. There are reportedly visible and observable signs and ancient writings to help you, if you believe. Apart from God’s plan and purpose there is only an eternal darkness of fire and terror.
Righteousness, the condition (of being made) acceptable to God; the doctrine concerning the way in which man may attain a state approved of God; characterized by integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting. A person attains God’s righteousness only through faith in Jesus Christ, as He takes on our sin and we receive His righteousness in exchange (2 Corinthians 5:21). This righteousness is not earned but given, allowing believers to be seen as approved in God’s eyes. (End Commentary Break).
Verse 5. For Moses writes of the righteousness that is based on the Law, that the person who performs them will live by them.
(Commentary Break): This concept, “righteousness that is based on the Law” is an oft misunderstood or overlooked by or unintentionally lived out by contemporary Christians. In other words, they attempt to live a life pleasing to God by following religious rules as a means to satisfying or earning God’s favor; trying to attain the condition (of being made) acceptable to God; the doctrine concerning the way in which man may attain a state approved of God; characterized by integrity, virtue, purity of life, rightness, correctness of thinking feeling, and acting. A person attains God’s righteousness only through faith in Jesus Christ, as He takes on our sin and we receive His righteousness in exchange (2 Corinthians 5:21). This righteousness is not earned but given, allowing believers to be seen as approved in God’s eyes.
The person who lives by the Law will always fail and live with the drudgerous burden of secret guilt and shame. (End Commentary Break).
Verse 6. But the righteousness based on faith speaks as follows: “DO NOT SAY IN YOUR HEART, ‘WHO WILL GO UP INTO HEAVEN?’ (that is, to bring Christ down), verse 7, or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead).” Verse 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 are preaching, verse 9, that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; verse 10, for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Verse 11. For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE PUT TO SHAME.” Verse 12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; verse 13, for “EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.”
(Commentary Break): Paul contrasts “the righteousness which is of faith” with attempting to establish righteousness through human effort. We don’t need to ascend to heaven to bring Christ down or descend into the abyss to bring Him up. Christ has already come, died, and risen. The message of salvation is near—“in thy mouth, and in thy heart.”
Paul gives the basic confession of Christianity: Jesus is Lord, and God raised Him from the dead. Salvation involves believing in the heart that God raised Jesus from the dead and confessing Him as Lord.
Faith is not merely intellectual agreement. “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Genuine faith produces an outward acknowledgment of Christ.
Paul quotes Isaiah: “Whosoever believeth on him shall not be ashamed.” Faith in Christ is never misplaced.
There is no distinction between Jew and Greek when it comes to salvation. The same Lord is Lord of all and richly blesses everyone who calls upon Him.
“For whosoever shall call upon the name of the Lord shall be saved.” Salvation is not restricted to a particular ethnic group, social class, or religious background. Anyone who genuinely calls upon Christ in faith can be saved. (End Commentary Break).
Verse 14. How then are they to call on Him in whom they have not believed? How are they to believe in Him whom they have not heard? And how are they to hear without a preacher? Verse 15. But how are they to preach unless they are sent? Just as it is written: “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!”
Verse 16. However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT?” Verse 17. So faith comes from hearing, and hearing by the word of Christ.
(Commentary Break): Romans 10:14–17 is interesting because all three systems—Calvinism, Arminianism, and Provisionism—can appeal to this passage, but they understand the relationship between hearing, faith, grace, and human ability differently:
Paul’s sequence is: Sent → Preach → Hear → Believe → Call on Christ → Saved. And Romans 10:17 says: “So faith comes from hearing, and hearing through the word of Christ.”
The key questions are: When a person hears the gospel, what enables that person to respond in faith? What happens when the gospel is heard?
Calvinism says that God must first regenerate the sinner; saving faith is then produced by God’s effective grace through the gospel.
Arminianism says that God’s prevenient grace enables the fallen sinner to respond freely to the gospel, either by believing or resisting.
Provisionism says that God has provided sufficient revelation and grace through the gospel for people to respond; the unbeliever is capable of believing when he hears the truth without requiring prior regeneration.
(1) Calvinism: A Calvinist would strongly affirm Romans 10:14–17 because the gospel is the ordained means by which God calls His elect to faith. But Calvinism makes an important distinction: Hearing the gospel does not itself give everyone the ability to believe. Because of total depravity, the natural person is spiritually unable and unwilling to come to Christ apart from God’s regenerating work. So the Calvinistic sequence is more like: Election → regeneration/effectual grace → hearing the gospel → faith → calling on Christ → salvation.
(There is some variation among Calvinists concerning the precise ordering of regeneration and faith, but the essential point is that God must overcome the sinner’s spiritual inability.)
Romans 10:17 therefore describes the means by which God creates faith, while Romans 8:7–8 and 1 Corinthians 2:14 are often used to explain why God’s prior work is necessary.
(2). Arminianism: Arminianism agrees that fallen humanity cannot save itself. However, Arminians generally argue that God gives prevenient grace to humanity, restoring sufficient ability to respond to the gospel. Thus: Prevenient grace → hearing the gospel → enabled to believe or resist → faith → salvation. Romans 10:14–17 fits particularly well with this emphasis because Paul repeatedly stresses the importance of hearing. The person hears the gospel and is genuinely capable of responding to God’s grace. The important difference from Calvinism is that God’s grace enables the response but does not irresistibly determine it.
(3). Provisionism: Provisionism places an especially strong emphasis on Romans 10:14–17. A Provisionist would argue that Paul is describing God’s genuine provision of the gospel to people who are capable of responding to it.
The sequence is essentially: God provides → gospel proclaimed → person hears → person believes or refuses → salvation.
Provisionism rejects the idea that a person must first be regenerated before he can believe. Instead, the Word of Christ is sufficient revelation to call the hearer to faith. This is why Provisionists place considerable weight on Paul’s statement: “Faith comes from hearing.” They would argue that Paul doesn’t say: “Faith comes after regeneration, and then the regenerated person hears.” Rather, the person hears the gospel and is called upon to believe it.
I think the dividing line becomes clearer if we ask one question: Does Romans 10:14–17 describe the means of salvation, or does it also explain the ability to believe?
Calvinism: The passage primarily describes the means God uses to bring His elect to faith. The ability to believe ultimately comes from God’s prior regenerating grace.
Arminianism: The passage describes the means through which God’s prevenient grace confronts and enables the sinner to make a genuinely free response.
Provisionism: The passage describes God’s sufficient provision of truth and grace through the gospel itself, enabling the hearer to believe without requiring regeneration beforehand.
One fascinating observation: Romans 10:14–15 repeatedly emphasizes human responsibility. “How are they to believe in him of whom they have never heard?” Paul’s argument assumes that the gospel must be proclaimed and heard.
But Romans 10 also says, “They have not all obeyed the gospel.” (10:16). So hearing does not automatically result in believing. That leaves the three systems asking different questions about why one person believes and another doesn’t:
Calvinism: God’s effectual grace distinguishes the believer.
Arminianism: God’s enabling grace is given, but the person can freely cooperate with or resist it.
Provisionism: the decisive difference is the person’s response to the truth God has provided; no prior regeneration is necessary.
Where I think Romans 10 becomes especially important. If you’re examining this from the standpoint of total depravity, Romans 10:14–17 raises a significant question: If the unregenerate person is totally unable to respond positively to God, why does Paul emphasize hearing the gospel as the pathway to faith?
The Calvinist answer is that the gospel is the instrument God uses to bring His elect to faith, but God must give the sinner the ability to respond.
The Provisionist answer is that Paul’s argument makes better sense if the hearer actually possesses the God-given ability to respond to the gospel when he hears it.
And the Arminian answer occupies something of a middle position: the sinner cannot respond on his own, but God’s prevenient grace restores that ability.
Romans 10:17—“faith comes from hearing”—is therefore one of the key texts in the Calvinism-Arminianism-Provisionism debate. The verse itself clearly establishes the importance of hearing the Word; the deeper disagreement is what God must do in the hearer in order for that hearing to result in saving faith. (End Commentary Break).
Verse 18. But I say, surely they have never heard, have they? On the contrary:
“THEIR VOICE HAS GONE OUT INTO ALL THE EARTH,
AND THEIR WORDS TO THE ENDS OF THE WORLD.” Verse 19, But I say, surely Israel did not know, did they? First Moses says,
“I WILL MAKE YOU JEALOUS WITH THOSE WHO ARE NOT A NATION,
WITH A FOOLISH NATION I WILL ANGER YOU.” Verse 20. And Isaiah is very bold and says,
“I WAS FOUND BY THOSE WHO DID NOT SEEK ME,
I REVEALED MYSELF TO THOSE WHO DID NOT ASK FOR ME.” Verse 21. But as for Israel, He says, “I HAVE SPREAD OUT MY HANDS ALL DAY LONG TO A DISOBEDIENT AND OBSTINATE PEOPLE.” (End of Chapter 10)
(Commentary Break): In these verses, Paul explains why Israel’s unbelief cannot be blamed on a lack of opportunity to hear the gospel.
His argument is essentially that Israel heard the message. In verse 18 Paul says, “Their voice has gone out to all the earth.” The gospel had been proclaimed widely enough that Israel could not claim ignorance. And Israel understood enough to be responsible. Paul asks whether Israel failed to understand. He then points to the Old Testament, showing that God had already warned Israel that Gentiles would respond to God while Israel would provoke Him to jealousy.
God had repeatedly reached out to Israel. Verse 21 quotes Isaiah: “All day long I have held out my hands to a disobedient and contrary people.” This portrays God as actively calling and inviting Israel, while Israel persistently resisted.
Romans 10:18–21 shifts the issue from “Did Israel hear?” to “How did Israel respond to what they heard?” Paul’s answer is: they heard, they understood, but many remained disobedient and unbelieving.
This is particularly important in the Calvinism/Arminianism/Provisionism discussion we were just having.
Calvinism emphasizes that Israel’s hearing demonstrates their responsibility, but their rejection also illustrates humanity’s fallen inability and resistance to God apart from God’s effectual grace.
Arminianism sees these verses as evidence that God genuinely calls people and that they can resist His gracious invitation.
Provisionism sees Paul’s language—particularly “I have held out my hands”—as strong evidence that God genuinely provides people with the opportunity and ability to respond to His revealed truth, yet they can freely reject it.
There is a very logical progression and connection with Romans 10:14–17: They must hear the gospel in order to believe.
Romans 10:18–21: Israel heard, yet many did not believe. So Paul is demonstrating that Israel’s problem wasn’t lack of revelation. They had heard God’s message and had been repeatedly confronted with God’s truth.
And that sets up the beginning of Romans 11, where Paul asks the crucial question: “Has God rejected his people?” (Romans 11:1) Paul’s answer is no. God’s purposes for Israel are not finished. (End Commentary Break).
This has been lengthy, and some might say unnecessarily complex. But It is important to know where you stand on Calvinism, Arminianism, and Provisionism, but I would put the emphasis on understanding your biblical convictions rather than simply adopting a theological label.
- It helps you read difficult passages consistently These systems answer a fundamental question differently: How does God’s sovereignty work together with genuine human responsibility in salvation? For example, when you read Romans 9–11, John 6, Ephesians 1–2, Romans 10, or 1 Timothy 2, knowing your framework helps you recognize what assumptions you are bringing to the text. That is particularly important because the same verse can be interpreted quite differently depending upon one’s understanding of: human depravity, God’s sovereignty, election, predestination, free will, God’s grace, regeneration, faith, perseverance.
- It helps you avoid theological contradictions. Suppose someone says, “Man is completely unable to respond to God unless he is regenerated.” That’s a distinctly different proposition from “God enables every person to respond to the gospel.”
Those positions have implications for how you understand evangelism, conversion, election, and God’s calling. Knowing your position allows you to ask, “Does my interpretation of Romans 10 agree with my interpretation of Romans 9?” And that’s exactly the kind of question you’ve been getting into by working through Romans 9–10.
- It affects how you understand evangelism. This is one of the most practical differences.
Calvinism: God has ordained both the end (salvation) and the means (preaching the gospel). Therefore, evangelism is essential because God uses it to bring His elect to faith.
Arminianism: Evangelism presents God’s gracious offer and gives people an opportunity to respond freely.
Provisionism: Evangelism brings God’s truth to people who genuinely can respond to it; therefore, proclamation is especially important because faith comes through hearing.
All three strongly support evangelism, but they explain why it works somewhat differently.
- It affects how you understand God’s character. This is where the discussion becomes deeper than merely “Which theological system do I prefer?” Each system is trying to answer questions such as,
Is God completely sovereign over salvation?
Does God genuinely desire the salvation of all people?
Why are some saved and others not?
Is God’s grace resistible?
Does God choose individuals before they believe?
What does God do when someone hears the gospel and rejects it?
Is unbelief ultimately caused by man’s choice, man’s fallen nature, God’s withholding of saving grace, or some combination?
Your answers affect how you understand God’s justice, mercy, love, sovereignty, and holiness.
But there is a danger. If yhou make the label itself the goal a person can become Calvinist first and biblical second, Arminian first and biblical second, or Provisionist first and biblical second, and that’s backwards.
The better approach is Scripture first, then the interpretation, followed by theological conclusions for a theological framework rather than the reverse. A good test could be when you encounter a difficult passage, ask:
- What does the passage actually say?
- What does it clearly imply?
- What am I assuming because of my theological framework?
- What passages appear to support the opposing position?
- Can my position explain those passages without simply dismissing them?
The last question is especially important. And there is a fourth possibility. You don’t necessarily have to say, “I am a Calvinist” or “I am an Arminian” or “I am a Provisionist”. You could instead say, “I am committed to what I believe Scripture teaches, and I happen to find that my conclusions are closest to (fill in your choice)”. That’s often a healthier position.
In fact, Romans 9–11 is an excellent place to develop that discipline, because Paul simultaneously emphasizes God’s sovereign purposes (Romans 9), human responsibility and unbelief (Romans 10), and God’s continuing mercy and purposes for Israel (Romans 11).
The real goal isn’t winning the Calvinism/Arminianism/Provisionism argument. The goal is to understand what Paul actually meant—and then bring our theological system into conformity with Scripture rather than forcing Scripture into our system.
Let’s not let the matters of this doctrine bring divisiveness to our relationships and into the church lest you be compared to the scribes and Pharisees of scriptures about whom Jesus said, “You hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier provisions of the Law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. You (are) blind guides, who strain out a gnat and swallow a camel!”
Your Brother and Friend,
Mike Young
Next: (coming soon). The Book of Romans, Chapter 11, Israel Has Not Been Rejected.
Previous: The Book of Romans, Chapter 9, Deep Concern for Israel.
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