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How then shall they call on him in whom they have not believed? and . . . believe in him of whom they have not heard? and . . . hear without a preacher? and . . . preach except . . . sent?--that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, then, take ye it so ill, O children of Abraham, that in obedience to our heavenly mission (Act 26:16-18) we preach among the Gentiles the unsearchable riches of Christ?"

The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter: - I. That there is a great difference between the righteousness of the law, which the unbelieving Jews were wedded to, and the righteousness of faith offered in the gospel (Rom 10:1-11). II. That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level (Rom 10:12 to the end).

10:14 It is natural to presume that the pronoun they refers to “all who call on him” from 10:12 or “everyone” from 10:13. While this verse probably does refer to all people, it also continues the accusation against Israel from 10:2-3 (see 10:18). Paul argues that Israel was in a position to know what God was doing through Jesus Christ, so they were culpable for their failure to understand or accept it. Israel was guilty both of failing to understand God’s plan in light of Christ (10:3-4) and of focusing so much attention on the law that they missed Christ when he arrived (9:30-32).