Romans 10:17-18 Romans 10:17-Faith In Christ Is … · 2009 William E. Wenstrom, Jr. Bible Ministries 1 Romans 10:17-18 Romans 10:17-Faith In Christ Is Based On Hearing The Gospel

2009 William E. Wenstrom, Jr. Bible Ministries

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Romans 10:17-18

Romans 10:17-Faith In Christ Is Based On Hearing The Gospel And Hearing

The Gospel Is By Means Of The Proclamation Of The Gospel About Christ

Romans 10:17 teaches that faith in Christ is based on hearing the gospel

message and hearing the gospel message is by means of the proclamation of the

gospel, which is concerning Christ.

Romans 10:17, “So faith comes from hearing, and hearing by the word of

Christ.”

“So” is the “inferential” particle ara (a&ra) (ar-ah), which is introducing a

statement that is an inference from Paul’s teaching in Romans 10:14-16.

In Romans 10:14, Paul poses three rhetorical questions that emphasize the

importance of the communicators of the gospel in order that the unsaved Jew might

have an opportunity to exercise faith in Jesus Christ as Savior so as to be saved.

Romans 10:14, “Therefore, how will they, themselves, call on Him in whom

they never exercised absolute confidence in? Consequently, how will they

exercise absolute confidence in Him whom they never heard of?

Consequently, how will they hear apart from someone, as an eternal spiritual

truth, publicly proclaiming as a herald in a dignified and authoritative

manner to them?”

These three rhetorical questions are the result of an inference from Paul’s

teaching contained in Romans 10:13 where he cites Joel 2:32 to support his

teaching in Romans 10:12 that the offer of salvation is for both Jew and Gentile.

These rhetorical questions are employed with reference to the unsaved Jews in

Israel as indicated by Paul’s statements in Romans 10:16-21 where he teaches that

Israel rejected Jesus of Nazareth as their Savior, which was anticipated by God in

the prophets of the Old Testament.

The first rhetorical question infers that no one can call on Christ if they have not

believed in Him. The unsaved Jew cannot call on Christ if they have not believed

in Him since calling on Him is an acknowledgement of His deity and to

acknowledge His deity is to believe that the Father raised Him from the dead since

the resurrection demonstrated that Jesus of Nazareth is Lord, i.e. God.

Paul’s statement in Romans 10:13 makes clear that calling on the name of the

Lord is synonymous with faith in Christ since he says to do so results in salvation

and the Scriptures teach that salvation is through faith alone in Christ alone.

Furthermore, in Romans 10:9, he teaches that if one acknowledges with one’s

mouth that Jesus is Lord, which is the same as believing that the Father raised Him

from the dead, then that person will be saved. To acknowledge that Jesus is Lord is

equivalent to believing that the Father raised Him from the dead since the


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resurrection demonstrated that Jesus was God and the Scriptures teach that

salvation is only through faith alone in Christ alone.

Therefore, calling on the name of the Lord is synonymous with exercising faith

in the Lord Jesus since both yield the same results and the Scriptures teach that

salvation is only through faith alone in Christ alone.

The second rhetorical question infers that no one can believe in Christ as Savior

if no one has heard about Him. The third rhetorical question infers that no one can

hear about Jesus Christ without someone proclaiming the gospel of Jesus Christ to

them.

In Romans 10:15, Paul poses a fourth rhetorical question and cites Isaiah 52:7

to demonstrate Israel’s culpability.

Romans 10:15, “Consequently, how will they publicly proclaim as heralds

in a dignified and authoritative manner, if they are not commissioned? As it

stands written for all of eternity, ‘How beautiful are the people, who

themselves proclaim the good news, which is divine in quality and character.’” Like verse 14, this passage also emphasizes the importance of the

communicators of the gospel in order that the unsaved Jew might have an

opportunity to exercise faith in Jesus Christ as Savior so as to be saved and

declared justified by God.

The purpose of these four rhetorical questions in Romans 10:14-15 is to

demonstrate to Paul’s readers that Israel is culpable because they did hear the

gospel through Jesus Christ Himself, His apostles, pastor-teachers, evangelists and

believers operating in their royal ambassadorship but rejected Jesus Christ. These

three rhetorical questions in Romans 10:14 and the one in 10:15 infer that no one

can be saved from eternal condemnation unless they call on the name of the Lord,

which is synonymous with believing in Him, if there is no one to communicate the

gospel to them.

In these four rhetorical questions, Paul repeats the verb from the end of one

question at the beginning of the next, thus creating a connected chain of steps that

must be followed if a person is to receive eternal salvation.

In the first rhetorical question, Paul infers that if the unsaved Jew is to be saved,

they must acknowledge Jesus is Lord and this won’t take place unless they

believed that the Father raised Jesus from the dead since the resurrection

demonstrated Jesus is God and faith in Christ is the only way to be saved. In the

second, he infers that they cannot believe that the Father raised Jesus from the dead

unless they have first heard the gospel since the gospel speaks of the resurrection

of Jesus Christ. In the third, he infers that the unsaved Jew cannot hear or learn

about the resurrection of Jesus Christ through the communication of the gospel

unless there is someone to communicate the gospel. Lastly, in the fourth rhetorical


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question in Romans 10:15, Paul infers that no one can proclaim the gospel to the

Jews unless God sends them.

Therefore, in Romans 10:14-15, Paul teaches through inference that the

following progression must take place for a person to be saved: (1) God must send

a person to communicate the gospel (2) The unsaved Jew must hear or learn of the

resurrection of Christ through a person who communicates the gospel (3) They

must believe that Jesus was raised from the dead after hearing the resurrection of

Christ proclaimed in the gospel (4) They must believe that Jesus was raised from

the dead in order that they can acknowledge that Jesus is Lord.

Paul’s statements about Israel’s culpability in rejecting the incarnate Son of

God, Jesus of Nazareth as their Savior in Romans 10:18-21 is demonstrated by

these four rhetorical questions in Romans 10:14-15.

Lastly, Paul in Romans 10:16 states that not all the citizens of Israel obeyed the

gospel command to believe in Jesus Christ in order to be saved and to support this

statement and to demonstrate that this rejection of Jesus Christ by Israel was

anticipated by God, he quotes Isaiah 53:1.

Romans 10:16, “But on the contrary, by no means did everyone obey the

gospel for Isaiah says, ‘Lord, who will exercise absolute confidence in our

message?’”

Now, in Romans 10:17, Paul employs the “inferential” use of the particle ara to

introduces a statement that is an inference from what Paul taught in Romans 10:14-

16. That this conclusion is drawn from verses 14-16 is indicated by the fact that in

Romans 10:17, Paul uses the noun pistis, “faith,” which corresponds to the verb

pisteuo, “believed” that appears in Romans 10:14 and 16. Furthermore, in Romans

10:17, Paul uses the noun akoe, “comes from hearing,” which corresponds with

the verb akouo, “hear,” which appears in Romans 10:14.

In Romans 10:17, the conclusion that Paul draws from his statements in

Romans 10:14-16 is that faith in Christ results from hearing the gospel message

and hearing the gospel message is by means of the proclamation of the gospel,

which centers upon the person and work of Jesus Christ. Therefore, Romans 10:17

summarizes Paul’s statements in Romans 10:14-16. We will translate ara,

“therefore.”


Christ.”

“Faith” is the articular nominative feminine singular form of the noun pistis

(pivsti$), which refers to the non-meritorious system of perception of placing

one’s “trust” or “confidence in” the merits of the Lord Jesus Christ as Savior.

Paul’s teaching in Romans 3:20-26 and 9:30-10:16 clearly indicates that Christ

is the object of faith. That He is the object of faith is indicated in Romans 3:22 and

26.


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Romans 3:19-26, “Now, we know for certain that whatever the Law says, it

speaks for the benefit of those under the jurisdiction of the Law in order that

each and every mouth may be silenced and in addition all the unsaved

inhabitants of the cosmic system may be demonstrated as guilty in the

judgment of God. Because each and every member of sinful humanity will

never be justified in His judgment by means of actions produced by obedience

to the Law for through the Law there does come about an awareness of the sin

nature. But now, independently of seeking to be justified by obedience to the

Law, the righteousness originating from God is being manifested at the

present time while simultaneously being attested to by the Law and the

Prophets. Namely, the righteousness originating from God through faith in

Jesus who is the Christ for the benefit of each and every person who does

believe for there is, as an eternal spiritual truth, absolutely no distinction. For

each and every person has sinned consequently, they are always failing to

measure up to the glory originating from God with the result that they might,

as an eternal spiritual truth, be undeservedly justified based upon His grace

by means of the redemption, which is by means of the spiritual death of Christ

who is Jesus whom God the Father offered publicly as a propitiatory gift

through faith by means of His blood in order to demonstrate His

righteousness because of the deliberate and temporary suspension of

judgment of the sins, which have taken place in the past on the basis of the

tolerance originating from the character and nature of God the Father.

Correspondingly, in relation to the demonstration of His righteousness during

this present distinct period of history, that He Himself is, as an eternal

spiritual truth, inherently righteous, even while justifying anyone by means of

faith in Jesus.”

In Romans 9:30, Paul presents a paradoxical conclusion based upon what he

taught in Romans 9:6-29 that the Gentiles who did not pursue righteousness like

the Jews, obtained it by faith.

Romans 9:30, “Therefore, what is the conclusion that we are forced to?

That the Gentiles who, customarily and characteristically do not zealously

pursue righteousness obtained righteousness, in fact a righteousness, which is

by means of faith as a source.”

Then, in Romans 9:31, he teaches that in contrast to the Gentiles even though

the nation of Israel zealously pursued righteousness that is based upon obedience

to the Mosaic Law, they never measured up to the Law.

Romans 9:31, “However, even though Israel customarily and

characteristically zealously pursues a legal righteousness, they never

measured up to the Law.”


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Paul in Romans 9:32a teaches that the reason why Israel never measured up to

the Law was that they never zealously pursued it on the basis of faith as the source

of justification but rather on the basis of a meritorious system of works. Then, in

Romans 9:32b, he instructs his readers that Israel stumbled over the stumbling

stone, the Lord Jesus Christ.

Romans 9:32, “For what reason? Because they, as an eternal spiritual

truth, never zealously pursue it on the basis of faith (as constituting the source

of justification) but rather as if it were possible on the basis of meritorious

actions (as constituting the source of justification). They stumbled by means of

the stone which causes stumbling.”

Then, Paul in Romans 9:33 cites the Septuagint translation of Isaiah 28:16 and

combines it with the words from the Septuagint translation of Isaiah 8:14 in order

to indicate the two contrasting reactions by men to “the Stone,” the Lord Jesus

Christ.

Romans 9:33, “As it stands written for all of eternity, ‘I solemnly charge

you to consider now for yourselves, I will most certainly lay a foundation

among the citizens of Zion, a stone, which causes stumbling and in addition a

rock, which causes offense. However, those who at any time do exercise

absolute confidence in Him will never, as an eternal spiritual truth, be

disappointed.’”

In this passage, the apostle makes it clear to his readers that God anticipated the

Israelites rejecting His Son as well as those who would accept Him by faith. By

doing so he supports his premise in Romans 9:6 that God has remained faithful to

Israel and that God makes a distinction between those Israelites who accept His

Then, in Romans 10:1 that he desires and prays to the Father for Israel’s

salvation.

Romans 10:1, “Spiritual brothers, indeed, the desire produced by my own

heart and in addition my specific detailed request on behalf of them is always

for their deliverance.”

Then, in Romans 10:2, he testifies to Israel’s zeal for God, though he says it is

not according to an experiential knowledge of Him in the sense that they did not

personally encounter God through faith as He is revealed in the person and works

of Jesus of Nazareth.

Romans 10:2, “Because I testify concerning them that they possess a zeal

for God, however by no means according to an experiential knowledge.”

Next, the apostle Paul in Romans 10:3 teaches that the reason why unsaved

Israel did not have an experiential knowledge of God is that they rejected God’s

righteousness, which is offered in the gospel. He also teaches in this passage that

because the Jews zealously sought to establish their own righteousness, they never

submitted to God’s righteousness, which is offered in the gospel of Jesus Christ.


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Romans 10:3, “Because they have in the past rejected the righteousness

originating from God the Father and continue to do so up to the present

moment. In fact, because they have in the past zealously sought to establish

their own and continue to do so up to the present moment, they never

submitted to the righteousness originating from God the Father.”

In Romans 10:4, Paul presents the reason for what is implied in Romans 10:3,

namely, that the Jews were wrong for not submitting to God’s righteousness

because they zealously sought to establish their own righteousness. They were

wrong “because” faith in Christ is the goal or purpose of the Mosaic Law resulting

in the imputation of divine righteousness to everyone who believes in Christ as

Savior.

Romans 10:4, “Because (faith in) Christ is, as an eternal spiritual truth, the

purpose of the Law resulting in righteousness for the benefit of each and every

member of the human race to those who at any time do exercise absolute

confidence (in Christ).”

Then, in Romans 10:5, Paul cites Leviticus 18:5 to support his teaching in

Romans 10:4 that the purpose of the Law was to lead Israel to faith in Christ.

Romans 10:5, “Because Moses writes concerning this particular

righteousness, which is based upon obedience to the Law (as constituting a

source of justification): ‘The person who obeys them will cause himself to live

by means of them.’”

The apostle in Romans 10:5 presents the reason why faith in Christ resulting in

the imputation of divine righteousness and justification has always been the

ultimate purpose of the Law rather than obedience to the Law and to support this

he begins to cite a series of Old Testament passages. In Leviticus 18:5, Moses

writes concerning the righteousness that is based on obedience to the Law that the

Jew who obeys the commandments of the Law perfectly will live by them or in

other words, obtain eternal life. Of course, every person born into the world is

spiritually dead and possesses a sin nature, making it impossible to render the

perfect obedience that the Law requires.

In Romans 10:6-8, Paul is personifying the righteousness originating from and

based on faith in Christ. In Romans 10:6, the apostle quotes from Deuteronomy 9:4

and 30:12 to teach that the righteousness that originates from and is based on faith

in Christ is non-meritorious and attainable unlike perfect obedience to the Law.

Romans 10:6, “However, the righteousness originating from and based on

faith speaks in the following manner: ‘Do not think in your heart, ‘Who will

ascend into heaven?’ This does imply bringing Christ down.”

Paul quotes from Deuteronomy 9:4 to teach that the righteousness originating

from and based on faith in Christ is non-meritorious since in the context of this


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passage the Lord emphasizes with Israel that He would bring them into the land of

Canaan not on the basis of their own righteousness.

Paul quotes from Deuteronomy 30:12 to teach that the righteousness that

originates from and is based on faith in Christ does not ask the question “Who will

ascend into heaven?” which is an implicit denial of the incarnation. This question

also implies that the righteousness that originates from and is based on faith in

Christ is not an impossibility and is attainable unlike attempting to obey the Law

perfectly, which he mentions in Romans 10:5.

Next in Romans 10:7, Paul does not quote exactly from Deuteronomy 30:13 but

rather only the principle taught in this passage to further emphasize that the

righteousness that originates from and is based on faith in Christ is not an

impossibility and is attainable unlike attempting to obey the Law perfectly.

Romans 10:7, “Or, ‘Who will descend into the abyss?’ This does imply

bringing Christ up from the dead ones.”

In this passage, Paul cites the principle taught in Deuteronomy 30:13 to teach

that the righteousness that originates from and is based on faith in Christ does not

deny the resurrection has taken place in the person of Jesus of Nazareth.

Just as he used the question “Who will ascend into heaven?” in Romans 10:6

as an implicit denial of the incarnation, so he uses the question “Who will descend

into the abyss?” in Romans 10:7 as an implicit denial of the resurrection. Just as

Paul taught in Romans 10:6 that it is impossible for someone to ascend into heaven

since that would imply that Christ did not come in the flesh so in the same way he

teaches in Romans 10:7 that it is impossible for someone to descend into the abyss

since that would imply that Christ did not rise from the dead. Just as Paul taught in

Romans 10:6 that the righteousness that originates from and is based on faith does

not reject the incarnation, so in Romans 10:7, he describes this righteousness as not

reject the resurrection as well.

In Romans 10:8, Paul quotes from Deuteronomy 30:14, “THE WORD IS

NEAR YOU” to indicate what the righteousness originating from and based on

faith in Christ does think.

Romans 10:8, “But in contrast what does it say? ‘The word is always

readily accessible and available with respect to you,’ in your mouth as well as

in your heart, namely, the word, which brings about faith, which we make it a

habit to publicly proclaim as heralds in a dignified and authoritative

manner.”

This passage teaches that the gospel message that Paul and his fellow

communicators were proclaiming everywhere throughout the Roman Empire to the

unsaved taught that acquiring God’s righteousness originates from and is based on

faith in Christ and not by means of obedience to the Law. Paul is writing

rhetorically in Romans 10:9-10 indicating that when he speaks of righteousness


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and salvation, he is speaking of the justified sinner’s new relationship with God

and not two different ideas that are not connected. Thus, in these two verses, Paul

is not presenting two conditions for salvation or teaching that there must be a

public affirmation of Christ’s deity as well as faith that the Father raised Jesus

from the dead. Rather, he is speaking of salvation from two different perspectives:

(1) The sinner must acknowledge that Jesus is God. (2) The sinner must believe

that the Father raised Him from the dead. The two are inextricably tied to each

other since the resurrection demonstrated the deity of Christ.

That Paul is writing rhetorically is indicated in that Romans 10:10 he is

following the same word order of Romans 10:9 in that in both verses he speaks of

believing with one’s heart and acknowledging with one’s mouth. However, in

verse 10, believing with one’s heart precedes acknowledging with one’s mouth

whereas in verse nine acknowledging with one’s mouth precedes believing with

one’s heart.

That Paul is writing rhetorically not only suggests that righteousness and

salvation are both speaking of the justified sinner’s new relationship with God and

not different ideas that are not related but also it indicates that acknowledging with

one’s mouth and believing with one’s heart are one in the same. Believing in one’s

heart that the Father raised Jesus from the dead is the same as acknowledging that

Jesus is God since the resurrection demonstrated that Jesus is God and faith alone

in Christ alone is the only way to receive eternal salvation.

Therefore, in Romans 10:9, Paul teaches that if the Jew acknowledges with his

mouth to the Father that Jesus is Lord, which is equivalent to believing in his heart

that the Father raised him from the dead, then the Jew will receive eternal

salvation.

Romans 10:9, “Because, if you acknowledge with your mouth Jesus is Lord

in other words, exercising absolute confidence with your heart that God the

Father raised Him from the dead ones, then you will be delivered.”

Paul’s statement in Romans 10:9 is not presenting the content of the gospel

since Christ Himself and His death and resurrection are the content of the gospel

according to 1 Corinthians 15:3-4.

Paul’s statement in Romans 10:9 is not presenting the content of the gospel but

rather it is explaining “how” the gospel is readily accessible and available to the

Jew. Namely, if the Jew acknowledges with his mouth to the Father Jesus is Lord,

which is to believe in his heart that the Father raised Him from the dead, then he

will be saved.

Paul in Romans 10:10 continues his thought from verse 9 by teaching that a

person believes with his heart that the Father raised Jesus from the dead resulting

in righteousness while on the other hand with his mouth he acknowledges to the

Father Jesus is Lord resulting in salvation.


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Romans 10:10, “For you see, with the heart, one, as an eternal spiritual

truth, does exercise absolute confidence resulting in righteousness on other

hand with the mouth, one, as an eternal spiritual truth, does acknowledge

resulting in deliverance.”

Notice that both confessing with one’s mouth and believing with one’s heart

have the same results since both righteousness and salvation speak of the justified

sinner’s new relationship from different perspectives. Therefore, in Romans 10:9

when Paul teaches that if the Jew confesses with his mouth Jesus is Lord and

believes in his heart that the Father raised Jesus from the dead he is referring back

to what he taught in Romans 1:4, which teaches that the resurrection of Christ

demonstrated the deity of Christ.

Romans 1:1-4, “Paul, a slave owned by Christ who is Jesus, called as an

apostle, set apart for the gospel originating from God, which He promised

beforehand through His prophets in the Holy Scriptures concerning His Son,

who was born as a descendant of David with respect to His human nature.

The One demonstrated as the Son of God by means of divine power with

respect to a nature characterized by holiness because of the resurrection from

the dead ones, Jesus Christ, our Lord.

In Romans 10:11, he quotes the Septuagint translation of Isaiah 28:16 to

support his teaching in Romans 10:9-10 that salvation and justification is through

faith alone in Christ alone who is the subject of the gospel.

Romans 10:11, “Because, the Scripture says, ‘Anyone who at any time does

exercise absolute confidence in Him will never be disappointed.’”

Paul’s statement in Romans 10:13 makes clear that calling on the name of the

Lord is synonymous with faith in Christ since he says to do so results in salvation

and the Scriptures teach that salvation is only through faith alone in Christ alone.

Romans 10:13, “Indeed, ‘anyone, whoever, for himself calls on the Lord’s

unique person will be delivered.’”

In Romans 10:12, Paul teaches that anyone whether Jew or Gentile who places

their faith in Jesus Christ will never be disappointed because there are no racial

distinctions since Christ is Lord of both racial groups, who is infinitely generous

on behalf of those who call on Him.

Romans 10:12, “Because, there is, as an eternal spiritual truth, absolutely

no distinction between Jew and Greek because the same Lord is, as an eternal

spiritual truth, Lord over each and every person, who is infinitely generous

for the benefit of each and every person, who, at any time, does for himself

call on Him.”

This passage teaches that the reason why anyone who does exercise faith in

Jesus Christ as their Savior will never be disappointed is that there is no distinction


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between Jew and Gentiles since the same Lord is Lord of both racial groups, who

is infinitely generous on behalf of those who call on Him.

Paul in Romans 10:13 cites Joel 2:32 to support his teaching in Romans 10:12

that the offer of salvation is for both Jew and Gentile.

Romans 10:13, “Indeed, ‘anyone, whoever, for himself calls on the Lord’s

unique person will be delivered.’”









manner to them?”






themselves proclaim the good news, which is divine in quality and character.’” Lastly, Paul in Romans 10:16 states that not all the citizens of Israel obeyed the






message?’”

That Jesus Christ is the object of faith for salvation and justification since His

spiritual death on the Cross as an impeccable person redeemed sinful mankind

from the slave market of sin. It also satisfied the demands of a holy God that

human sin be judged, reconciled the entire human race to God and fulfilled the

righteous requirements of the Law. He is also the object of faith for salvation and

justification since His physical death dealt with the problem of man’s sin nature,

which is the source of personal sin.

Now, in Romans 10:17, the noun pistis functions as a nominative subject

meaning that is performing the action of the third person singular present active

indicative form of the verb eimi (ei)miv) (i-mee), which Paul deliberately omits

though it is implied.


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The articular construction of the word indicates that it is functioning as a

nominative subject.

Most modern translation to account for this omission insert “comes” into the

translation and many older translations insert “is.”

The present tense is a “gnomic present,” which is used for a general timeless

fact or spiritual axiom, or an eternal spiritual truth and says something “does”

happen. This indicates that exercising faith in Christ “is, as an eternal spiritual

truth” based on that which is heard through the communication of the gospel as a

source.

The active voice is a “stative” active indicating that the subject, faith in Christ

“exist in the state” of being based on that which is heard through the

communication of the gospel.

The indicative mood is “declarative” presenting this Pauline assertion as an

unqualified statement of Bible doctrine.

We will translate eimi, “is, as an eternal spiritual truth.”

Corrected translation thus far of Romans 10:17: “Therefore, faith (in Christ)

is, as an eternal spiritual truth…”


Christ.”

“From hearing” is composed of the preposition ek (e)k), “comes from” and the

genitive feminine singular form of the noun akoe (a)kohv) (ak-o-ay), “hearing.”

The noun akoe appeared in Romans 10:16 where it meant “message” since it is

used in a passive sense expressing that which is heard or the message itself, thus it

refers to the Christian’s proclamation of the gospel of Jesus Christ. However, in

Romans 10:17, the word is used in an active sense expressing the act of hearing

rather than in a passive sense expressing that which is heard or the message itself.

This is indicated in that it corresponds to the verb akouo that appears in Romans

10:14 and 18, which are closely connected to Romans 10:17 as we noted earlier.

Also, the noun rhema, which appears in Romans 10:17 refers to the gospel itself as

it did in Romans 10:8. Therefore, akoe in Romans 10:17 cannot also refer to the

gospel message but rather to hearing the message since akoe refers to this. Thus,

we will translate akoe, “hearing the message.”

The noun akoe is in the genitive case and functions as the object of the

preposition ek, which functions as a marker of cause with focus upon source.

Therefore, this prepositional phrase indicates that faith is as an eternal spiritual

truth “based on hearing the message (the gospel) as a source.” We will translate the

prepositional phrase ek akoes, “based on hearing the message as a source.”


is, as an eternal spiritual truth based on hearing the message (the gospel) as a

source…”


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Christ.”

“And” is the “sequential” use of the conjunction de (deV) (deh), which

introduces a statement that follows logically the previous statement. That the word

is sequential in meaning is indicated by the fact that Paul repeats the noun akoe

from the end of the previous statement at the beginning of the next. Therefore, we

will translate the word, “consequently.”

“Hearing” is the articular nominative feminine singular form of the noun akoe

(a)kohv) (ak-o-ay), which once again is used in an active sense referring to hearing

the message, i.e. the gospel. Therefore, we will once again translate the word

“hearing the message.”

The articular construction of the word indicates that it is functioning as a

nominative subject meaning that it is performing the action of the third person

singular present active indicative form of the verb eimi (ei)miv) (i-mee), which Paul

deliberately omits though it is implied.

The present tense of the verb eimi is a “gnomic present,” which is used for a

general timeless fact or spiritual axiom, or an eternal spiritual truth and says

something “does” happen. This indicates that hearing the message, i.e. the gospel

“is, as an eternal spiritual truth” through the agency of the proclamation of the

gospel, which is centered upon the person of Jesus Christ.

The active voice is a “stative” active indicating that the subject, hearing the

gospel “exists in the state” of being through the proclamation of the gospel, whose

subject is Jesus Christ.

The indicative mood is “declarative” presenting this Pauline assertion as an

unqualified statement of Bible doctrine.

We will translate eimi, “is, as an eternal spiritual truth.”



source. Consequently, hearing the message (the gospel) is, as an eternal

spiritual truth…”


Christ.”

“By the word of Christ” is composed of the preposition dia (diaV) (dee-ah),

“by” and the genitive neuter singular form of the noun rhema (r(h~ma) (hray-mah),

“the word” and the genitive masculine singular form of the proper name Christos

(xristov$), “Christ.”

We studied the noun rhema in detail in Romans 10:8 where it was used of the

gospel in the sense of the good news message to sinners that they can receive


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divine righteousness as a gift through imputation as a result of faith alone in Christ

alone, which in turn results in the Father declaring them justified.





manner.”

In Romans 10:17, the noun rhema is used of the “proclamation” of the gospel

since in context Paul is describing the agency through which the unsaved Jew hears

the gospel message. The unsaved Jew and Gentile hear the gospel message through

the proclamation of the gospel, whose subject is Jesus Christ. This word

corresponds to the verb kerusso, which appears in Romans 10:14-15. Therefore,

we will translate rhema, “the proclamation.”

The preposition dia functions as a marker of means and the noun rhema,

“proclamation” as a “genitive of means” indicating that the proclamation of the

gospel is “the means by which” the unsaved Jew hears the gospel message.

Therefore, we will translate dia, “by means of.”



source. Consequently, hearing the message (the gospel) is, as an eternal

spiritual truth by means of the proclamation…”

“Christ” is the genitive masculine singular form of the proper name Christos

(xristov$), which designates the humanity of our Lord as the promised Savior for

all mankind who is unique as the incarnate Son of God and totally and completely

guided and empowered by the Spirit as the Servant of the Father.

Christos functions as an “objective genitive” meaning that it functions

semantically as the direct object of the verbal idea implicit in the noun rhema,

“proclamation” indicating that Christ is the content of the gospel proclamation.

This is not a “genitive of source” indicating that the proclamation “originated

from” Christ, though this is a true statement supported by the Scriptures. Nor, is it

a “subjective genitive” meaning that this proclamation was commissioned by

Christ or proclaimed by Christ Himself through Christians. Rather it is an

“objective genitive” since in context, in Romans 10:14-16, Paul has been

emphasizing that Christ is the object of faith for salvation and that Israel failed to

exercise faith in Him, a point which he continues to elaborate on in Romans 10:18-

21. Therefore, we will translate Christos, “concerning Christ.”

Completed corrected translation of Romans 10:17: “Therefore, faith (in

Christ) is, as an eternal spiritual truth based on hearing the message (the

gospel) as a source. Consequently, hearing the message (the gospel) is, as an

eternal spiritual truth by means of the proclamation concerning Christ.”


14

Therefore, in Romans 10:17, Paul summarizes his statements in Romans 10:14-

16 and draws the conclusion from them that faith in Christ is based on hearing the

gospel message. He then teaches that logically following this is that hearing the

gospel message is by means of the proclamation of the gospel, which is concerning

Christ.

In summary, Paul is teaching in Romans 10:14-17 that in order for God to hold

Israel and all men for that matter responsible for their response to the gospel, he

must first send those to communicate the gospel to the unsaved (Romans 10:15a).

Secondly, those sent by God must communicate the gospel in order for the

unsaved to hear it (Romans 10:14c).

Thirdly, the unsaved must hear about Christ through the communication of the

gospel in order for them to believe in Christ as God and Savior (Romans 10:14b).

Lastly, no one can call on Christ unless they have believed in Him (Romans

10:14a).

In Romans 10:17, Paul summarizes his statements in Romans 10:14-16 and

draws the conclusion from them by teaching that faith in Christ is based on hearing

the gospel message and logically following this is that hearing the gospel message

is by means of the proclamation of the gospel, which is concerning Christ. This

passage then sets up Paul’s comments regarding Israel in Romans 10:18-21 where

he teaches that God did in fact commission people (Christians) to communicate the

gospel and that Israel did hear the gospel about Jesus Christ. However, instead of

acknowledging that He is Lord, i.e. God as a result of believing that the Father

raised Him from the dead, they rejected Him.

Romans 10:18-21, “But I say, surely they have never heard, have they?

Indeed they have; ‘THEIR VOICE HAS GONE OUT INTO ALL THE

EARTH, AND THEIR WORDS TO THE ENDS OF THE WORLD.’ But I

say, surely Israel did not know, did they? First Moses says, ‘I WILL MAKE

YOU JEALOUS BY THAT WHICH IS NOT A NATION, BY A NATION

WITHOUT UNDERSTANDING WILL I ANGER YOU.’ And Isaiah is very

bold and says, ‘I WAS FOUND BY THOSE WHO DID NOT SEEK ME, I

BECAME MANIFEST TO THOSE WHO DID NOT ASK FOR ME.’ But as

for Israel He says, ‘ALL THE DAY LONG I HAVE STRETCHED OUT MY

HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE.’”


15

Romans 10:18-Paul Cites Psalm 19:4 To Support His Assertion That Israel

Has Heard The Gospel

Paul in Romans 10:18 poses a rhetorical question that expects a strong

affirmation, which asserts that Israel did in fact hear the gospel about Christ and to

support this assertion he cites Psalm 19:4.

Romans 10:18, “But I say, surely they have never heard, have they? Indeed

they have; ‘THEIR VOICE HAS GONE OUT INTO ALL THE EARTH,

AND THEIR WORDS TO THE ENDS OF THE WORLD.’”

“But” is the strong adversative conjunction alla (a)llav) (al-lah), which

introduces a rhetorical question that stands in direct contrast to Paul’s teaching in

Romans 9:6-10:17 that not all Israel has believed in Jesus Christ as Savior.

Now, here in Romans 10:18, he anticipates the possible objection that maybe

not all Israel heard the gospel message of Jesus Christ in the first place and that is

the reason why they have not believed. To anticipate this possible objection, the

apostle employs the strong adversative conjunction alla that introduces a rhetorical

question that implies that not all Israel has heard the gospel message. However,

Paul uses the double negative expression me ouk to emphatically reject such an

idea that they did not hear the gospel message of Christ and to support this

assertion he cites Psalm 19:4. We will translate alla, “but on the contrary.”

“I say” is the first person singular present active indicative form of the verb

lego (levgw) (leg-o), which means, “to ask” since it is connected to the rhetorical

question that follows it.

The first person singular form of the verb refers of course to Paul.

The present tense of the verb is an “instantaneous” or “aoristic” present used to

indicate that an action is completed at the moment of speaking.

The active voice indicates that Paul, as the subject produced the action of

asking this rhetorical question.

The indicative mood is “declarative” presenting this assertion as an unqualified

statement.

We will translate lego, “I ask.”

“They have never heard, have they?” is composed of the emphatic negative

adverb ou (ou)) (oo), “never” and the third person plural aorist active indicative

form of the verb akouo (a)kouvw) (ak-oo-o), “they have heard.”

The verb akouo refers to learning about or being informed about Jesus Christ

and His death and resurrection through the proclamation of the gospel. This is

indicated by the context since in Romans 10:14-17, Paul has been emphasizing

with his readers that no one can believe in the gospel unless they have heard the

gospel.


16









manner to them?”

These three rhetorical questions are the result of an inference from Paul’s

teaching contained in Romans 10:13 where he cites Joel 2:32 to support his

teaching in Romans 10:12 that the offer of salvation is for both Jew and Gentile.

These rhetorical questions are employed with reference to the unsaved Jews in

Israel as indicated by Paul’s statements in Romans 10:16-21 where he teaches that

Israel rejected Jesus of Nazareth as their Savior, which was anticipated by God in

the prophets of the Old Testament.

The first rhetorical question infers that no one can call on Christ if they have not

believed in Him. The unsaved Jew cannot call on Christ if they have not believed

in Him since calling on Him is an acknowledgement of His deity and to

acknowledge His deity is to believe that the Father raised Him from the dead since

the resurrection demonstrated that Jesus of Nazareth is Lord, i.e. God. Paul’s

statement in Romans 10:13 makes clear that calling on the name of the Lord is

synonymous with faith in Christ since he says to do so results in salvation and the

Scriptures teach that salvation is through faith alone in Christ alone. Furthermore,

in Romans 10:9, he teaches that if one acknowledges with one’s mouth that Jesus

is Lord, which is the same as believing that the Father raised Him from the dead,

then that person will be saved. To acknowledge that Jesus is Lord is equivalent to

believing that the Father raised Him from the dead since the resurrection

demonstrated that Jesus was God and the Scriptures teach that salvation is only

through faith alone in Christ alone. Therefore, calling on the name of the Lord is

synonymous with exercising faith in the Lord Jesus since both yield the same

results and the Scriptures teach that salvation is only through faith alone in Christ

alone.

The second rhetorical question infers that no one can believe in Christ as Savior

if no one has heard about Him. The third rhetorical question infers that no one can

hear about Jesus Christ without someone proclaiming the gospel of Jesus Christ to

them.




17




themselves proclaim the good news, which is divine in quality and character.’”

Like verse 14, this passage also emphasizes the importance of the

communicators of the gospel in order that the unsaved Jew might have an

opportunity to exercise faith in Jesus Christ as Savior so as to be saved and

declared justified by God.

The purpose of these four rhetorical questions in Romans 10:14-15 is to

demonstrate to Paul’s readers that Israel is culpable because they did hear the

gospel through Jesus Christ Himself, His apostles, pastor-teachers, evangelists and

believers operating in their royal ambassadorship but rejected Jesus Christ. These

three rhetorical questions in Romans 10:14 and the one in 10:15 infer that no one

can be saved from eternal condemnation unless they call on the name of the Lord,

which is synonymous with believing in Him, if there is no one to communicate the

gospel to them.

In these four rhetorical questions, Paul repeats the verb from the end of one

question at the beginning of the next, thus creating a connected chain of steps that

must be followed if a person is to receive eternal salvation.

In the first rhetorical question, Paul infers that if the unsaved Jew is to be saved,

they must acknowledge Jesus is Lord and this won’t take place unless they

believed that the Father raised Jesus from the dead since the resurrection

demonstrated Jesus is God and faith in Christ is the only way to be saved.

In the second, he infers that they cannot believe that the Father raised Jesus

from the dead unless they have first heard the gospel since the gospel speaks of the

resurrection of Jesus Christ. In the third, he infers that the unsaved Jew cannot hear

or learn about the resurrection of Jesus Christ through the communication of the

gospel unless there is someone to communicate the gospel.

Lastly, in the fourth rhetorical question in Romans 10:15, Paul infers that no

one can proclaim the gospel to the Jews unless God sends them.

Therefore, in Romans 10:14-15, Paul teaches through inference that the

following progression must take place for a person to be saved: (1) God must send

a person to communicate the gospel (2) The unsaved Jew must hear or learn of the

resurrection of Christ through a person who communicates the gospel (3) They

must believe that Jesus was raised from the dead after hearing the resurrection of

Christ proclaimed in the gospel (4) They must believe that Jesus was raised from

the dead in order that they can acknowledge that Jesus is Lord.

Paul’s statements about Israel’s culpability in rejecting the incarnate Son of

God, Jesus of Nazareth as their Savior in Romans 10:18-21 is demonstrated by

these four rhetorical questions in Romans 10:14-15.


18

Then, in Romans 10:16, the apostle states that not all the citizens of Israel

obeyed the gospel command to believe in Jesus Christ in order to be saved and to

support this statement and to demonstrate that this rejection of Jesus Christ by

Israel was anticipated by God, he quotes Isaiah 53:1.



message?’”

Lastly, in Romans 10:17, Paul summarizes his statements in Romans 10:14-16

and draws the conclusion from them that faith in Christ is based on hearing the

gospel message. He then teaches that logically following this is that hearing the

gospel message is by means of the proclamation of the gospel, which is concerning

Christ.

Romans 10:17, “Therefore, faith (in Christ) is, as an eternal spiritual truth

based on hearing the (the gospel) message as a source. Consequently, hearing

the (the gospel) message is, as an eternal spiritual truth by means of the

proclamation concerning Christ.”

In summary, Paul is teaching in Romans 10:14-17 that in order for God to hold

Israel and all men for that matter responsible for their response to the gospel, he

must first send those to communicate the gospel to the unsaved (Romans 10:15a).

Secondly, those sent by God must communicate the gospel in order for the unsaved

to hear it (Romans 10:14c). Thirdly, the unsaved must hear about Christ through

the communication of the gospel in order for them to believe in Christ as God and

Savior (Romans 10:14b). Lastly, no one can call on Christ unless they have

believed in Him (Romans 10:14a).

In Romans 10:17, Paul summarizes his statements in Romans 10:14-16 and

draws the conclusion from them by teaching that faith in Christ is based on hearing

the gospel message and logically following this is that hearing the gospel message

is by means of the proclamation of the gospel, which is concerning Christ. This

passage then sets up Paul’s comments regarding Israel in Romans 10:18-21 where

he teaches that God did in fact commission people (Christians) to communicate the

gospel and that Israel did hear the gospel about Jesus Christ. However, instead of

acknowledging that He is Lord, i.e. God as a result of believing that the Father

raised Him from the dead, they rejected Him.

Therefore, in Romans 10:18, the verb akouo refers to learning about or being

informed about Jesus Christ and His death and resurrection through the

proclamation of the gospel. This is indicated by the context since in Romans

10:14-17, Paul has been emphasizing with his readers that no one can believe in

the gospel unless they have heard the gospel.

In Romans 10:18, the emphatic negative adverb ou emphatically negates the

idea of the Jew hearing the gospel concerning Jesus Christ, thus setting up the


19

possible objection that not all of Israel has heard the gospel message concerning

Jesus Christ. We will translate ou, “never.”

The third person plural form of the verb akouo is a reference to the unsaved

Jews in Israel since in Romans 9:30-10:21, Paul is addressing Israel’s rejection of

the incarnate Son of God, Jesus of Nazareth as their Messiah. Further indicating

that he is addressing the Jews’ failure is that Paul quotes extensively from the

Jews’ Old Testament Scriptures. He does this to demonstrate to his fellow Jewish

countrymen who might be unsaved and heard this letter read in Rome that their

own Scriptures anticipated Israel’s rejection. He also quotes the Old Testament to

show his fellow unsaved Jewish countrymen who heard or read this letter that

salvation through faith alone in Christ that Paul proclaimed through his gospel was

in accordance with the Law and the Prophets. Lastly, he uses Old Testament

Scriptures to also educate his fellow regenerate Jew and Gentile readers regarding

that his gospel was in accordance with the Old Testament Scriptures.

The aorist tense of the verb akouo is a “constative aorist” describing in

summary fashion the period of time in which Israel never heard the gospel of Jesus

Christ, from the resurrection up to the time Paul wrote this epistle.

The negative particle me coupled with ou indicates a strong affirmative

response to the rhetorical question indicating that Israel did in fact hear the gospel

over this period of time.

The active voice indicates that the subject, the nation of Israel, performs the

action of the never hearing the gospel, which the negative particle me indicates that

they did in fact hear it.

The indicative mood is an “interrogative” indicative used for a rhetorical

question where a “negative assertion is expected” because of the presence of the

emphatic negative adverb ou. However, the negative particle me preceding ou

reverses this so that a strong positive assertion is expected. The nation of Israel did

in fact hear the gospel message proclaimed to them from the time of Jesus Christ’s

resurrection up to the time Paul wrote this epistle.

We will translate the verb akouo, “have they heard.”

Corrected translation thus far of Romans 10:18: “But on the contrary, I ask,

‘have they never heard?’…”

Now, in the emphatic position preceding the expression ouk ekousan, “have

they never heard?” is the negative particle me (mhv) (may), which is used as an

interrogative particle. When me is used in questions, a negative answer is expected

whereas ou in questions, a positive answer is expected. However, in questions

when both words are used together, a strong affirmation is expected.

In Romans 10:18, me is introducing a rhetorical question that expects a negative

answer “No,” but the question itself is already negated emphatically by the

emphatic negative adverb ou. So the emphatic negative ou negates the verb akouo


20

and me implies a negative answer is expected to the rhetorical question made

negative. However, the result of me and ou used in the same question is that a

strong affirmation is expected in response to the rhetorical question. Therefore, we

will not translate me since together with ou it is indicating a strong affirmation,

which can be conveyed by adding the third person plural aorist active indicative

form of the verb akouo (a)kouvw) (ak-oo-o), “they have heard” after the question.


‘have they never heard?’…”




“Indeed” is compound particle menounge (menou~nge) (men-oon-gay), which is

composed of the particle men (mevn) (men) and the conjunction oun (ou@n) (oon) and

the emphatic enclitic particle ge (gev) (gay).

In the Greek New Testament, the word is used to introduce a correction or an

emphasis and is found in answers to questions or in responses to statements or

views which one wishes to correct or refine. In Romans 10:18, the word is used to

introduce a correction to the previous question. We will translate menounge,

“Indeed.”


‘have they never heard?’ Indeed…”




“They have” does not translate a word in the Greek text but the third person

plural aorist active indicative form of the verb akouo (a)kouvw) (ak-oo-o) is clearly

implied as indicated by the negative particle me, which together with ou imply a

strong affirmation in response to the rhetorical question.

The verb akouo once again refers to learning about or being informed about

Jesus Christ and His death and resurrection through the proclamation of the gospel.

The third person plural form of the verb akouo is a reference to the unsaved

Jews in Israel since in Romans 9:30-10:21, Paul is addressing Israel’s rejection of

the incarnate Son of God, Jesus of Nazareth as their Messiah.

The aorist tense of the verb akouo is a “constative aorist” describing in

summary fashion the period of time in which Israel did hear the gospel of Jesus

Christ, from the resurrection up to the time Paul wrote this epistle.

The active voice indicates that the subject, the nation of Israel, performs the

action of the hearing the gospel, which the negative particle me indicates that they

did in fact hear it.


21

The indicative mood is a “declarative” indicative presenting this assertion as

unqualified statement of fact.

The nation of Israel did in fact hear the gospel message proclaimed to them

from the time of Jesus Christ’s resurrection up to the time Paul wrote this epistle.

We will translate the verb akouo, “they have heard.”


‘have they never heard?’ Indeed, they have heard!”




Paul is quoting exactly the majority MSS tradition of the Septuagint, which

accurately renders the MT.

Psalm 19:4, “Their line has gone out through all the earth, and their

utterances to the end of the world.” (NASU)

Psalm 19:4, “Their voice goes out into all the earth, their words to the ends

of the world.” (NIV)

In Psalm 19:4, the Hebrew term that is translated “line” by the New American

Standard Updated Version and “voice” by the NIV is the noun qaw (wq*), which

usually means, “measuring line.” However, in Psalm 19:4, the word is used of the

heavens referring to their sphere of influence, marked out, as it were, by a

measuring cord, hence, their “words” or “voice” goes as far as their realm. The

Septuagint translators employed the noun phthongos, “voice” to render this

Hebrew term, which Paul quotes word for word in Psalm 19:4.

Now, this Psalm praises God’s revelation in nature, thus Paul could not possibly

using the text in Romans 10:18 according to its original meaning. However, he is

using Psalm 19:4 by way of analogy meaning that just as God’s revelation of

Himself through nature or creation has been proclaimed throughout the earth, so in

the same way, God’s revelation of Himself in the gospel of Jesus Christ has been

proclaimed throughout the entire earth. Therefore, Paul is by no means interpreting

Psalm 19:4 but rather borrowing its language. Just as God’s revelation of Himself

throughout creation proclaims to every Jew and every Gentile for that matter, His

wisdom and power so also God’s revelation of Himself through the gospel of His

Son Jesus Christ has been proclaimed to all the Jews throughout the earth.




“THEIR VOICE” is composed of the articular nominative masculine singular

form of the noun phthongos (fqovggo$) (ftong-gos), “voice” and the genitive third

personal plural form of the intensive personal pronoun autos (au)tov$) (ow-tos),

“their.”


22

The noun phthongos denotes a clear and distinct sound whether of a musical

instrument as in 1 Corinthians 14:7 or of the human voice as in Romans 10:18.

That this word refers to the human voice of those Christians who communicated

the gospel is indicated by the previous rhetorical question that demanded an

affirmative answer that Israel did in fact hear the gospel proclaimed to them.

The word functions as a nominative subject as indicated by its articular

construction, which also is used with the intensive personal pronoun autos, “their”

to denote possession. We will translate phthongos, “voice.”

The intensive personal pronoun autos is an obvious reference to those

Christians who proclaimed the gospel to all the Jews, which would includes the

apostles, evangelists, pastor-teachers and believers who did not receive these

communication gifts but instead operating under their royal ambassadorship. The

word functions as a “genitive of possession” and “possessive” pronoun indicating

that the voice in question “belongs to” the Christians. We will translate autos,

“their.”


‘have they never heard?’ Indeed, they have heard! ‘Their voice…’”




“HAS GONE OUT” is the third person singular aorist active indicative form of

the verb exerchomai (e)cevrxomai) (ex-er-khom-i).

The compound verb exerchomai in early literature refers to going out of a place,

of words which out of a man, of sicknesses which leave a man, and of time which

passes. It also has the figurative sense of “to issue, to come to fulfillment,” or “to

issue from.”

The word is used in the papyri it has the sense of “to come up,” and in the legal

world it has the sense of “to leave,” of a court officer leaving the court to carry out

an order. The verb exerchomai is used in an unusual sense of “to stand out.” The

word is also used sometimes for “to depart life, to die.”

Philo employed the term to describe the mystical and ecstatic process. It is

usually used of living beings.

The verb exerchomai is used for 16 Hebrew words in the Septuagint. In the

Septuagint the word is used of coming forth out of the earth and of the fruit of a

man’s body or lips. It especially refers to works that proceed from God. The word

can also mean “to go out” in the sense of “to end, to vanish.” It is used for “to

come to prayer,” and in the sexual sphere.

The verb exerchomai serves especially to denote resurrection. It is used most

often in narrative accounts to refer to a person going away from some place (Mt.

8:28). In that same vein it speaks of someone leaving another person’s presence


23

(Lk. 5:8). At times it goes further than just a general coming or going to refer to

someone going forth to do a set thing, such as proclaiming the Word of God (Mk.

6:12), or to do a job (Mt. 13:3).

Exerchomai can also mean something that comes forth from a man such as

rumors, statements, evil thoughts (Mt. 15:18-19). It is used significantly of demons

coming out of a person (Mt. 12:43; Mk. 1:26). The word is used of the Lord Jesus

coming from God in John 8:42 and is used of the Word of God being the agency

that God employs from which the Word of God goes forth.

Exerchomai is used of God’s people being called out from the cosmic system of

unbelievers in Revelation 18:4. It means “to go forth” with the infinitive to do

something according to a prearranged plan. The word can also be used in a general

sense for “to go out from a fellowship, to leave” it as a spiritual home and is used

in 3 John 7 of going out on missionary work.

In Revelation it refers to the rise of mysterious and sinister figures (6:2, 4) or to

angels going forth to inaugurate apocalyptic events (14:15ff.; 15:6), or to Satan and

his work of destruction (20:8).

A Greek-English Lexicon of the New Testament and Other Early Christian

Literature (pages 274-275): (1) of living beings, almost always personal in nature,

literally go out, come out, go away, retire; non-literal uses, go out, proceed; of a

snake come out (2) of things, literally come out, flow out; non-literal uses, go out,

be gone, disappear.

The New Thayer’s Greek-English Lexicon (pages 222-223): (1) properly, with

mention of the place out of which one goes, or of the point from he departs;

without mention of the place from which one goes out (2) figuratively, to go out

from; to come forth from physically, arise from, to be born of; to go forth from

one’s power, escape from it in safety; to come forth (from privacy) into the world,

before the public; of things, of reports, rumors, messages, precepts.

Greek-English Lexicon of the New Testament Based on Semantic Domains

(volume 2): (1) to move out of an enclosed or well-defined two or three-

dimensional area – ‘to go out of, to depart out of, to leave from within’ (page 187).

(2) to go out of existence – ‘to cease to exist, to pass away, to cease’ (page 159).

(3) to be born as the result of the male role in begetting an offspring – ‘to be born

of, to be begotten by’ (page 258). (4) to live or to conduct oneself in relationship to

some community or group – ‘to live with, to live among’ (page 506).

The Analytical Greek Lexicon Revised (page 146): (1) to go or come out of; to

come out (2) to proceed, emanate, take rise from (3) to come abroad (4) to go forth,

go away, depart (5) to escape (6) to pass away, come to an end.

In Romans 10:18, the verb exerchomai is used of the voices of the Christians in

Paul’s day proclaiming the gospel and means “to go out.”


24

The third person plural form of the verb is a reference to the Christians in Paul’s

day since in context Paul is affirming that Israel has heard the gospel of Christ and

that of course was through the church of Jesus Christ.

The aorist tense of the verb is a “constative aorist” describing in summary

fashion the period of time in which Israel did hear the gospel of Jesus Christ, from

the resurrection up to the time Paul wrote this epistle through Christians.

The active voice indicates that the subject, the Christians in the first century,

perform the action of the making their voices heard throughout the world by

communicating the gospel.

The indicative mood is a “declarative” indicative presenting this assertion as

unqualified statement of fact.

We will translate exerchomai, “has gone out.”


‘have they never heard?’ Indeed, they have heard! ‘Their voice has gone

out…’”




“INTO ALL THE EARTH” is composed of the preposition eis (ei)$) (ice),

“INTO” and the accusative feminine singular form of the adjective pas (pa~$),

“ALL” and the articular accusative feminine singular form of the noun ge (gh~) (ghay), “THE EARTH.”

The noun ge does not refer to every place on planet earth since Paul wrote in

Romans 15:24 and 28 of his desire to go to evangelize Spain, which implies there

were people there who had not heard the gospel. We must remember the context in

which Paul is writing in that he is addressing the nation of Israel’s failure to

exercise faith in Jesus Christ. Therefore, the word ge is used in relation to the Jews

throughout the world. Thus the word indicates that the Jews throughout the world

had been evangelized. It indicates the various nations throughout all the earth in

which the Jews had settled.

Paul’s emphasis with the noun ge is not “individualistic” meaning that the word

does not refer to the fact that each and every person on earth. But rather, his

emphasis is “corporate” meaning to every nation the gospel has been proclaimed.

Paul uses ge in this fashion in Colossians 1:5-6 and 23.

The interpretation that ge refers to the nations throughout the earth in which the

Jews had settled is supported by the Gospels and the book of Acts. For example,

the Gospels clearly reveal that all Jerusalem had heard of the birth of the Lord

Jesus and yet none made the short journey to see and worship Him whereas the

Gentile magi traveled a great distance to see Jesus (see Matthew 2:1-6). Also, the

report of Jesus’ teaching and miracles spread far and wide, throughout all Israel.


25

Jesus sent the twelve and then later seventy of His disciples to every village of

Israel, commanding these disciples to inform Israel that the King and His kingdom

was at hand (see Luke 9:2; 10:1).

Our Lord also publicly presented Himself in Jerusalem during the various

Jewish feasts, which would be celebrated in the city of David by Jews who had

gathered from all over the world (see John 5:1; 7:2, 14; 10:22-23). He presented

Himself as the Messiah in Jerusalem at the final Passover at His triumphal entry

(Matthew 21).

Furthermore, after His death and resurrection, the Lord Jesus was proclaimed to

be the Messiah to the Jews who had gathered in Jerusalem from around the world

(Acts 2:5-11ff.).

Acts 2:1-13, “When the day of Pentecost had come, they were all together

in one place. And suddenly there came from heaven a noise like a violent

rushing wind, and it filled the whole house where they were sitting. And there

appeared to them tongues as of fire distributing themselves, and they rested

on each one of them. And they were all filled with the Holy Spirit and began to

speak with other tongues, as the Spirit was giving them utterance. Now there

were Jews living in Jerusalem, devout men from every nation under heaven.

And when this sound occurred, the crowd came together, and were

bewildered because each one of them was hearing them speak in his own

language. They were amazed and astonished, saying, ‘Why, are not all these

who are speaking Galileans? And how is it that we each hear them in our own

language to which we were born? Parthians and Medes and Elamites, and

residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia

and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors

from Rome, both Jews and proselytes, Cretans and Arabs -- we hear them in

our own tongues speaking of the mighty deeds of God.’ And they all continued

in amazement and great perplexity, saying to one another, ‘What does this

mean?’ But others were mocking and saying, ‘They are full of sweet wine.’”

When persecution drove the church from Jerusalem, believers traveled abroad

publicly proclaiming the gospel, preaching primarily to the Jews but also to the

Gentiles (see Acts 8:1; 11:19-20).

Therefore, it is clear that the Jews who lived throughout the various nations on

earth and had heard the gospel whether through Jesus, the apostles or His disciples

during one of the feasts had heard the gospel of Jesus Christ and in fact shared it

when they traveled home if they were believers and even if they weren’t.

In Romans 10:18, the adjective pas emphasizes the Jewish inhabitants of planet

earth in their totality and is used in an attribute relation to the noun ge, “the earth”

and is modifying it.


26

The preposition eis is a marker of extension indicating the extent to which the

gospel had spread among the Jews. Therefore, we will translate the prepositional

phrase eis pasan ten gen, “extending throughout all the earth.”


‘have they never heard?’ Indeed, they have heard! ‘Their voice has gone out

extending throughout all the earth…’”




“And” is the “epexegetical” or “explanatory” use of the conjunction kai (kaiV), which introduces a statement that “explains” the previous statement that the voice

of those Christians has gone out into all the earth. This use of kai appears in

Romans 2:15, 5:14, 17; 7:10 and 10:9.

Romans 2:15, “Who, indeed by virtue of their obedient character,

demonstrate, as an eternal spiritual truth and fact of history, the conduct

produced by obedience to the Law as written on their hearts. During which

time their conscience does confirm the testimony, namely, their thoughts

alternately, at any time, making an accusation or else, at any time, making a

defense.”

Romans 5:14, “Yet, in spite of this, spiritual death reigned as king from the

fall of Adam to the giving of the Law to Moses, specifically, over those who

had not sinned according to the same exact transgression committed by

Adam, who is, as an eternal spiritual truth, an illustration of the One destined

to come.”

Romans 5:17, “For if, and let us assume that it is true for the sake of

argument that by means of the transgression committed by the one, spiritual

death reigned as king through this one. Of course, we know this is true. Then,

how much more those who do receive His transcendent grace, specifically, the

gracious gift, which is His righteousness, will, as a certainty, reign as kings by

means of life through the One, who is Jesus, who is the Christ.”

Romans 7:9-10, “However, at one time, I was once alive apart from the

Law but when the tenth commandment became a reality (in my life), the sin

nature suddenly became active. In fact, I entered into the state of temporal

spiritual death. In other words, this commandment, which was for the

purpose of life, was surprisingly discovered through my own personal

experience to result in temporal spiritual death.”





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manner.”

In Romans 10:18, the conjunction kai is “epexegetical” or “explanatory”

meaning that it introduces a statement that “explains” the previous statement that

the voice of those Christians has gone out into all the earth.

The statement “Their voice has gone out into all the earth” is ambiguous and

begs to be defined, thus Paul uses kai in an “epexegetical” or “explanatory” sense

to introduce a statement taken from the Septuagint translation of Psalm 19:4 that

defines this statement more clearly. Therefore, we will translate kai, “that is.”



extending throughout all the earth, that is…’”




“THEIR WORDS” is composed of the nominative neuter plural form of the

noun rhema (r(h~ma) (hray-mah), “WORDS” and the genitive third personal plural

form of the intensive personal pronoun autos (au)tov$) (ow-tos), “THEIR.”

This is the third time that we have seen the noun rhema in our studies of the

book of Romans. We studied the noun rhema in detail in Romans 10:8 where it

was used of the gospel in the sense of the good news message to sinners that they

can receive divine righteousness as a gift through imputation as a result of faith

alone in Christ alone, which in turn results in the Father declaring them justified.





manner.”

In Romans 10:17, the noun rhema is used of the “proclamation” of the gospel

since in context Paul is describing the agency through which the unsaved Jew hears

the gospel message.

Romans 10:17, “Therefore, faith (in Christ) is, as an eternal spiritual truth

based on hearing the (the gospel) message as a source. Consequently, hearing

the (the gospel) message is, as an eternal spiritual truth by means of the

proclamation concerning Christ.”

The unsaved Jew and Gentile hear the gospel message through the proclamation

of the gospel, whose subject is Jesus Christ. This word corresponds to the verb

kerusso, which appears in Romans 10:14-15. Therefore, we translated rhema, “the

proclamation.”


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Now, in Romans 10:18, the noun rhema the word is not in the singular as it was

in Romans 10:8 and 17 but is rather in the plural and means “teachings.” That the

word means “teachings” concerning Jesus Christ is supported by the fact that the

word refers to the substance, the meaning and message expressed by words. It

refers to the substance of the gospel or the meaning and message expressed by the

words of the gospel of Jesus Christ.

Furthermore, in Romans 10:18 Paul is explaining in this explanatory clause that

the Jews throughout the inhabited world at that time did hear receive revelation and

knowledge concerning Jesus Christ through the communication of the gospel.

The word functions as a nominative subject as indicated by its articular

construction, which also is used with the intensive personal pronoun autos, “their”

to denote possession. We will translate rhema, “teachings.”

The intensive personal pronoun autos is an obvious reference to those

Christians who proclaimed the gospel to all the Jews, which would includes the

apostles, evangelists, pastor-teachers and believers who did not receive these

communication gifts but instead operating under their royal ambassadorship. The

word functions as a “genitive of possession” and “possessive” pronoun indicating

that the voice in question “belongs to” the Christians. We will translate autos,

“their.”



extending throughout all the earth, that is, their teachings…’”




“TO THE ENDS OF THE WORLD” is composed of the eis (ei)$) (ice),

“INTO” and the articular accusative neuter plural form of the peras (pevra$) (per-

as), “THE ENDS” and the articular genitive feminine singular form of the noun

oikoumene (oi)koumevnh) (oy-kou-men-ay), “THE WORLD.”

The noun peras from the era of classical Greek through the Septuagint into the

Greek New Testament denoted an endmost point or extremity. It is used in Romans

10:18 in a geographical sense for the limit or boundary of the inhabited earth and

thus indicates that oikoumene is not simply a reference to the inhabitants of the

Roman Empire.

The articular construction of the noun peras is “monadic” indicating that this

extremity is “unique” to planet earth.

The preposition eis is a marker of extension indicating the extent to which the

gospel had spread among the Jews, namely, to the ends of the inhabited world.

The noun oikoumene in classical originally designated the “inhabited earth” as

opposed to areas that were uninhabited. It was used in Greek writings to designate


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portions of the earth that were inhabited by Greek as distinct from the lands of the

barbarian peoples. The word was also used by the Greeks to designate the lands of

the Roman Empire. It was used also to denote the whole world including the spirit

world.

From the fourth century B.C. however oikoumene came to indicate the

inhabited world in a more general sense. Consequently this word had geographical,

cultural and political nuances in its various usages.

The word appears 41 times in the Septuagint where it has only a geographical

meaning of the “inhabited world.” It appears only 15 times in the Greek New

Testament.

Oikoumene is used of the following: (1) “the inhabited world” (Matthew 24:14;

Luke 4:5; 21:26; Romans 10:18; Hebrews 1:6; Revelation 3:10; 16:14) (2) By

extension it was used to designate the world’s “inhabitants” (Acts 17:31;

Revelation 12:9) (3) It was used of the Roman Empire or its inhabitants (Acts

11:28; 17:6; 19:27; 24:5; Luke 2:1). (4) The world to come (Hebrews 2:5).

Therefore, in Romans 10:18, the noun oikoumene refers to the “inhabited

world.” The articular construction of the word is “anaphoric” meaning it indicates

that its synonym was used in the previous context, which was ge, “the earth” that

appears in the previous clause. The word functions as an “epexegetical genitive”

meaning it is clarifying the ambiguous noun peras, “ends” thus indicating what

geographical extremity Paul is referring to. Therefore, we will translate the

prepositional phrase eis ta perata tes oikoumenes, “extending throughout the

ends of the inhabited world.”

Completed corrected translation of Romans 10:18: “But on the contrary, I

ask, ‘have they never heard?’ Indeed, they have heard! ‘Their voice has gone

out extending throughout all the earth, that is, their teachings extending

throughout the ends of the inhabited world.’”

Therefore, we see that the apostle Paul in Romans 10:18 poses a rhetorical

question that expects a strong affirmation, which asserts that Israel did in fact hear

the gospel about Christ and to support this assertion he cites Psalm 19:4. In

Romans 10:18, Paul is anticipating the possible objection that someone might pose,

namely you say Paul that not all Israel has believed in Christ “but” have they all

heard!

Paul’s teaches in Romans 9:6 that the nation of Israel’s failure to exercise faith

in Jesus Christ does not imply that God promises to the nation have been nullified

because those who descended in a racial sense from Israel, aka Jacob are never

considered by God to be spiritual Israel.

Romans 9:6, “Now, this does not by any means imply that the word

originating from God is nullified because each and every person who


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descended from Israel, these are, as an eternal spiritual truth, by no means,

Israel.”

Thus, Paul clearly indicates by his statement in Romans 9:6 that not all Israel

exercised faith in Christ. Then, Paul teaches in Romans 9:27-29 that only a

remnant of Jews have believed in Christ so as to be saved.

Romans 9:27, “However, Isaiah cries out over Israel, ‘Though the number

which is the posterity descended from Israel is like the sand, which is by the

sea only the remnant will be delivered.’”

In this passage, Paul cites Isaiah 10:22 to teach that only a remnant of Jews

throughout history will be saved, which supports his premise in Romans 9:6 that

not all racial Israel is considered by God to be spiritual Israel, children of the

promise and spiritual descendants of Abraham.

In the first century, as is the case in the twenty-first century most Jews have

rejected Jesus of Nazareth as their Messiah. Then, in Romans 9:28, Paul quotes

from Isaiah 10:23 to warn unregenerate Israel of eternal condemnation in that the

Lord Jesus Christ will execute this judgment thoroughly and decisively.

Romans 9:28, “In fact, the Lord will execute judgment upon the

inhabitants of the land thoroughly and decisively.”

In Romans 9:29, Paul quotes Isaiah 1:9 to teach that if the Lord had not been

merciful by leaving a remnant in Israel that it would have become like Sodom and

would have been make like Gomorrah in that not only would the nation have been

destroyed but all its citizens would have suffered eternal condemnation as well.

Romans 9:29, “So that just as Isaiah predicts, ‘If the Lord over the armies

had not left to us descendants and He has, we would have become like Sodom

and in addition like Gomorrah, we would have been made like.’” Lastly, Paul in Romans 10:16 states that not all the citizens of Israel obeyed the






message?’”

So Romans 10:17 is actually a parenthesis since Paul is going back to his

statement in Romans 10:16 that not all Israel believed in Christ.

Therefore, Paul has made clear in Romans 9:6, 27-29 and 10:16 that not all

Israel believed. Now in Romans 10:18, he anticipates the possible objection that

maybe not all Israel heard the gospel message of Jesus Christ in the first place and

that is the reason why they have not believed. In response to this possible

objection, he emphatically refutes such an idea that they did not hear the gospel


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message of Christ and to support this assertion he cites Psalm 19:4. Therefore, the

Jews did not have an excuse for rejecting their Messiah, Jesus Christ.

Romans 10:17-18 Romans 10:17-Faith In Christ Is … · 2009 William E. Wenstrom, Jr. Bible Ministries 1 Romans 10:17-18 Romans 10:17-Faith In Christ Is Based On Hearing The Gospel

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