Romans 10:16 · Bible study
Romans 10:16 Commentary: The Unbelief That Was Prophesied
Greek · 9 what the commentators say
Meaning in one sentence
Paul acknowledges that not all obey the gospel, citing Isaiah. How this fits his argument that faith comes by hearing the word.
Research Summary
- Meaning: Paul acknowledges that not everyone who hears the gospel obeys it, and he shows that this was prophesied by Isaiah.
- Key words: hypēkousan (they obeyed, aorist active) and akoē (report/hearing, the same word reappears in v.17).
- Main debate: Whether verse 16 is an objection from a hypothetical Jew or Paul’s own parenthetical admission; most commentators take it as Paul’s concession.
- Theological theme: the mystery of unbelief alongside the sufficiency of the preached word.
- Best use: Encouragement for preachers and evangelists that rejection does not mean the message failed; it fulfills what Scripture foretold.
Translation Comparison
BSB Berean Standard Bible 2020
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
WEB World English Bible 2000
But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
KJV King James Version 1769
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
ASV American Standard Version 1901
But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?
YLT Young's Literal Translation 1898
But they were not all obedient to the good tidings, for Isaiah saith, `Lord, who did give credence to our report?'
Darby Darby Bible 1890
But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report?
Douay-Rheims Douay-Rheims Bible 1899
But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
Translations in other languages (10 available)
Mas no todos obedecen al evangelio; pues Isaías dice: Señor, ¿ quién ha creído á nuestro anuncio?
Mas nem todos obedeceram ao Evangelho, pois Isaías diz: “Senhor, quem creu na nossa pregação?”
Mais tous n’ ont pas obéi à la bonne nouvelle. Aussi Ésaïe dit-il:
Aber sie sind nicht alle dem Evangelium gehorsam. Denn Jesaja sagt: “ HERR, wer glaubt unserm Predigen?”
Doch zij zijn niet allen het Evangelie gehoorzaam geweest; want Jesaja zegt: Heere, wie heeft onze prediking geloofd?
Ma tutti non hanno ubbidito alla Buona Novella; perché Isaia dice: Signore, chi ha creduto alla nostra predicazione?
Aleć nie wszyscy posłuszni byli Ewangielii; albowiem Izajasz mówi: Panie! któż uwierzył kazaniu naszemu?
Но не все послушались благовествования. Ибо Исаия говорит: Господи! кто поверил слышанному от нас?
只是 人沒有 都 聽從 福音，因為 以賽亞 說：「主啊，我們 所傳的 有誰 信呢？」
But they have not all given ear to the good news. For Isaiah says, Lord, who has had faith in our word?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 10:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators largely agree that Paul here pauses to acknowledge a hard reality. After building a logical chain from sent preacher to hearing believer (Rom 10:14-15), he does not pretend the chain always produces faith. The verb hupēkousan, aorist active, “they obeyed”, reports a past fact: some heard and did not submit to the good news. Barnes and Calvin both read the verse as Paul’s own admission, not an opponent’s objection. The apostle preempts the charge that partial success disproves a divine mission. From Isaiah 53:1 he shows that the prophet himself cried out over scant belief. Gill adds that the quotation proves that even when ministers preach faithfully, “there is no success without the power of God attending it.” All agree that Paul uses the Old Testament to explain unbelief, not to excuse it or to negate the power of the word.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul acknowledges that not everyone who hears the gospel responds with obedient faith, and he grounds this disappointing reality in the prophecy of Isaiah.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Is verse 16 an objection or Paul’s own comment? | The verse is a concession that not everyone responds positively to the gospel. | Adam Clarke reads it as the continuation of a Jewish objection; Barnes, Calvin, and the Cambridge Bible see it as Paul’s own anticipatory admission. |
| Meaning of ‘obey the gospel’ | The phrase implies a response that includes both intellectual assent and a submission of the will. | Protestant commentators emphasize that this obedience is the fruit of faith (not a work); Catholic tradition sees it as a free cooperation with grace. Both agree the response is not merely mental. |
| Role of divine sovereignty in unbelief | Paul does not suggest the gospel lacks power; he roots the fact of unbelief in a prophecy from Isaiah. | Calvin and Reformed traditions see the verse as evidence of God’s secret decree to pass over some; other traditions (e.g., Wesleyan, Arminian) stress human responsibility and voluntary rejection. |
| Connection between v.16 and v.17 | Verse 16 prepares for verse 17 by confirming that the chain from hearing to faith does not operate automatically. | Some (Gill) argue that v.16 emphasizes the necessity of divine power; others focus on the word <em>akoē</em> as the same term for both the message and the act of hearing. |
Historical & Cultural Context
Paul’s letter to the Romans addresses a church divided between Jewish and Gentile believers. In Romans 9, 11 he wrestles with the fact that most of his fellow Jews have rejected Jesus as Messiah. Chapter 10 presents the righteousness of faith as near and accessible to all. From verse 14 Paul builds a sequence: call on the Lord → believe → hear → preach → sent. It sounds as if anyone who hears the gospel will inevitably believe.
Then comes verse 16. “But they did not all obey the good news.” The Greek ou pantes, “not all”, is a quietly devastating admission. It does not say “none”; it says the ideal of universal acceptance did not materialize. Paul’s readers knew this from daily experience: synagogues divided, households split, whole cities rejected the apostles’ message.
The quotation from Isaiah anchors that experience in Scripture. In the original setting (Isa 53:1) the prophet laments that almost no one believed his announcement of the suffering Servant. Paul cites the Greek Old Testament verbatim: Kyrie, tis episteusen tē akoē hēmōn?, “Lord, who has believed our report?” The word akoē means both “report” (the message) and “hearing” (the act). The same word appears in verse 17: “faith comes by akoē.” That wordplay is not accidental. The message itself is the hearing; when it is rejected, those who hear do not “obey”, Paul’s chosen verb, hypakouō, implies a surrender of the will to the gospel’s claim. Isaiah had foreseen that many would hear but not submit.
Textual Notes
The consulted sources note no significant textual variants for Romans 10:16. The quotation of Isaiah 53:1 agrees with the Greek Old Testament (LXX). A few early manuscripts include a minor variation in word order (placing the verb before the noun), but it does not affect the meaning.
Reception History
The verse has been read in two main streams. Early church fathers such as Origen and Chrysostom used it to explain why many Jews rejected Christ, not because the message was unclear, but because the heart was hardened. In the medieval period it was often cited in sermons as a warning: hearing alone does not guarantee salvation; the hearer must obey. During the Reformation, Calvin and others saw here a confirmation of predestination: the fact that not all believe shows God’s sovereign choice. Pietist preachers found comfort in the verse, if the prophet himself saw few believers, then a small congregation is not a sign of failure. In modern evangelical contexts, Romans 10:16 is frequently employed to encourage patience in evangelism: rejection is not new, and it does not nullify the power of the gospel.
Preaching This Verse
Three-point outline
- The chain is not broken by unbelief. Paul has just said preaching is the ordinary means of bringing faith (v.14-15). Now he admits that not all who hear obey. The chain still holds for those who believe; the problem lies in the human response, not in God’s method.
- Unbelief was not a surprise. Isaiah already asked, “Who has believed our report?” The Old Testament itself predicted a mixed reception. Pastors can take courage: rejection of the gospel does not mean the message is weak or the preacher is unfaithful.
- Faith is a gift, but it is also an act of obedience. The verb hypēkousan (they obeyed) links belief to a posture of submission. The gospel is not a suggestion; it is a command to trust Christ.
Five-point outline
- Context: Paul has shown that salvation comes to everyone who calls on Jesus (v.12-13).
- The machinery: Calling requires faith; faith requires hearing; hearing requires preaching; preaching requires a sent messenger (v.14-15).
- The difficulty: Not all who hear respond. That is not a flaw in the machinery; it is a fact of human history (v.16a).
- The prophecy: Isaiah had already predicted this sparse response (v.16b).
- The bridge: In verse 17 Paul will reaffirm that the pattern still holds: faith comes through the message, however few receive it.
Illustration hooks
- A pastor sees a regular attender walk away from the faith after years of sermons and Bible studies. He wonders if he failed. Romans 10:16 reminds him that Isaiah himself experienced the same.
- A church plant in a resistant neighborhood sees slow growth. The temptation is to change the message to make it more appealing. Paul’s quotation of Isaiah suggests that the message itself, the report, can be rejected without becoming void.
- The contrast between “all” (v.13: whoever calls) and “not all” (v.16: not all obeyed) shows how the gospel can be universally available yet not universally accepted.
Questions your congregation is asking
- If God wants everyone to be saved, why do some people never believe?
- Does my lack of faith mean I haven’t really heard the gospel?
- How can I keep sharing my faith when so many seem indifferent or hostile?
Leading a Discussion
This verse appears in the middle of Paul’s argument about how people come to faith. He has just described the beautiful sequence of sent messengers, hearing, and believing. Then he stops to note: “But they did not all obey the good news.” That could be discouraging, but Paul treats it as a fulfillment of Scripture. Discuss how this shapes our understanding of evangelism and God’s sovereignty.
Discussion questions
- Read Romans 10:14-17 as a group. What does Paul say is the normal way people come to faith?
- Why do you think Paul adds verse 16 right after the beautiful quotation about beautiful feet (v.15)? What change in tone do you notice?
- The Greek word for “obeyed” in verse 16 is hypēkousan, the same root as “obedience” used elsewhere for responding to the gospel. How does “obeying the gospel” differ from merely hearing it and agreeing with it intellectually?
- Paul quotes Isaiah 53:1, where the prophet asks, “Lord, who has believed our report?” What does it tell us that even the great prophet Isaiah faced widespread rejection?
- How might this verse comfort a Christian who feels frustrated that a friend or family member has not believed despite hearing the gospel many times?
- Does verse 16 make evangelism seem useless, or does it make it more realistic? Discuss.
- In verse 17 Paul says faith comes from hearing the word of God. How does that statement hold true even when not everyone who hears comes to faith?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 50:10 | Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name, and rely on his God. |
| Isaiah 53:1 | Who has believed our message? To whom has Yahweh’s arm been revealed? |
| John 10:26 | But you don’t believe, because you are not of my sheep, as I told you. |
| John 12:38 | that the word of Isaiah the prophet might be fulfilled, which he spoke: “Lord, who has believed our report? To whom has the arm of the Lord been revealed?” |
| John 12:40 | “He has blinded their eyes and he hardened their heart, lest they should see with their eyes, and perceive with their heart, and would turn, and I would heal them.” |
| Acts 28:24 | Some believed the things which were spoken, and some disbelieved. |
| Romans 1:5 | through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake; |
| Romans 2:8 | but to those who are self-seeking and don’t obey the truth, but obey unrighteousness, will be wrath, indignation, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke addresses the objection that a true message from God would surely be received by all. He notes that Paul already anticipated this by citing Isaiah's prophecy that many would reject it. For Clarke, the key point is that God offers salvation but never forces anyone to accept it; response must be a willing embrace.
Barnes' Notes on the Bible Protestant 1832
Barnes treats Paul's statement as an admission that not all have obeyed the gospel, not as part of a Jewish objection. He suggests the verse is best read as a parenthetical remark, connecting it to Isaiah's complaint that few believed the report. This shows unbelief was predicted long before.
Calvin's Commentaries Reformed 1564
Calvin explains that Paul inserts this verse to head off a wrong conclusion. Someone might argue that since the word always precedes faith, the word inevitably produces faith wherever it goes. Paul stops that inference, showing that Israel had the word yet many did not believe, proving not all who are called are chosen.
Cambridge Bible for Schools and Colleges Anglican 1880
To the objection that the gospel's partial success among Gentiles suggested the messengers lacked authority, Paul cites Isaiah's own prophecy of scant acceptance. The commentator also notes that "obeyed" is better translated "did not obey," viewing the apostolic evangelization of Gentiles as ideally past.
Geneva Bible Notes Reformed 1599
The Geneva note points out that the lack of obedience to the gospel is not surprising; it was foretold by Isaiah's question about who believed the prophetic report. This links the current unbelief directly to Scripture's own prediction, showing it was expected from the beginning.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that even when ministers are properly sent and preach the gospel purely, obedience does not follow unless God's power accompanies the message. People may hear and yet refuse to embrace the doctrines or submit to the ordinances. This was the situation in Isaiah's day and remains true whenever divine power is not revealed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that Paul softens Isaiah's stark prophecy. The prophet's question "Who has believed?" suggests hardly anyone would believe, but Paul gently adjusts it to "They have not all believed," indicating that Scripture had already prepared readers for this disappointing outcome of widespread unbelief.
Lange's Commentary Reformed 1857
Lange insists Paul is not loosely adapting Moses' words from Deuteronomy 30 but finds there a genuine prophecy of Christ. As the law was inward and near to Israel, so Christ in the gospel is even closer—the fulfillment of what the law foreshadowed. This shows the continuity, not a contradiction, between law and faith.