Exegetical and Hermeneutical Commentary of Romans 10:21
But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
21. to Israel ] Better, with respect to Israel.
All day long, &c.] Isa 65:2; verbatim with LXX., but with slight variation of order of words. The phrase is parallel to “rising up early and sending,” (Jer 7:13; Jer 7:25, &c.,) and wonderfully describes the Divine perseverance.
stretched forth my hands ] In entreaty and welcome. Cp. Pro 1:24.
disobedient and gainsaying ] An expansion of the one word “ rebellious ” in the Heb. It is important to notice, side by side with strong assertions of Divine Election, these equally strong assertions of human resistance and Divine kindness.
Fuente: The Cambridge Bible for Schools and Colleges
But to Israel he saith – The preceding quotation established the doctrine that the Gentiles were to be called. But there was still an important part of his argument remaining – that the Jews were to be rejected. This he proceeds to establish; and he here, in the language of Isaiah Isa 65:2, says that while the Gentiles would be obedient, the character of the Jews was, that they were a disobedient and rebellious people.
All day long – Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people.
I have stretched forth my hands – This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favor; to invite and entreat; Pro 1:24.
A disobedient – In the Hebrew, rebellious, contumacious. The Greek answers substantially to that; disbelieving, not confiding or obeying.
Gain-saying – Speaking against; resisting, opposing. This is not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebellion consisted, and to show that this was their character; Isa 65:2-7. The argument of the apostle is this; namely, the ancient character of the people was that of wickedness; God is represented as stretching out his hands in vain; they rejected him, and he was sought and found by others. It was implied, therefore, that the rebellious Jews would be rejected; and, of course, the apostle was advancing and defending no doctrine which was not found in the writings of the Jews themselves. And thus, by a different course of reasoning, he came to the same conclusion which he had arrived at in the first four chapters of the Epistle, that the Gentiles and Jews were on the same level in regard to justification before God.
In the closing part of this chapter, the great doctrine is brought forth and defended that the way of salvation is open for all the world. This, in the time of Paul, was regarded as a novel doctrine. Hence, he is at so much pains to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doctrine is not the less important now. And from this discussion we may learn the following truths:
(1) The pagan world is in danger without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of pagan population has changed for the better.
(2) The provisions of the gospel are ample for them – for all. Its power has been tried on many nations; and its mild and happy influence is seen in meliorated laws, customs, habits; in purer institutions; in intelligence and order; and in the various blessings conferred by a pure religion. The same gospel is suited to produce on the wildest and most wretched population, the same comforts which are now experienced in the happiest part of our own land,
(3) The command of Jesus Christ remains still the same, to preach the gospel to every creature. That command has never been repealed or changed. The apostles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ.
(4) If the gospel is to be proclaimed everywhere, people must be sent forth into the vast field. Every nation must have an opportunity to say, How beautiful are the feet of him that preaches the gospel of peace. Young men, strong and vigorous in the Christian course, must give themselves to this work, and devote their lives in an enterprise which the apostles regarded as honorable to them; and which infinite Wisdom did not regard as unworthy the toils, and tears, and self-denials of the Son of God.
(5) The church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work; a work which contemplates the triumph of the gospel among all nations. Happy will it be when the church shall feel the full pressure of this great truth, that the gospel may be preached to every son and daughter of Adam; and when every man who enters the ministry shall count it, not self-denial, but a glorious privilege to be permitted to tell dying pagan people that a Saviour bled for all sinners. And happy that day when it can be said with literal truth that their sound has gone out into all the earth; and that as far as the sun in his daily course sheds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of human beings. And we may learn, also, from this,
(6) That God will withdraw his favors from those nations that are disobedient and rebellions. Thus, he rejected the ancient Jews; and thus also he will forsake all who abuse his mercies; who become proud, luxurious, effeminate and wicked. In this respect it becomes the people of this favored land to remember the God of their fathers; and not to forget, too, that national sin provokes God to withdraw, and that a nation that forgets God must be punished.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. But to Israel he saith] In the very next verse, (Isa 65:2,) All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made Ro 10:16, that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter.
I. IN the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle’s quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture-as, on this supposition, they would serve him as well without as with the true meaning-he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose.
1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, Ro 10:6-8, he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, Ro 10:18, he quotes Ps 19:4, though it is likely (see the note in that place) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them.
2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So Ro 2:24; Ro 8:36; Ro 9:27-29; Ro 11:2-5; Ro 11:8-10; Ro 15:21.
3. Sometimes the quotation is only intended to explain a doctrinal point, as Ro 1:17; Ro 4:6-8; Ro 4:18-21; Ro 9:20; Ro 9:21; Ro 10:15; Ro 15:3.
4. Sometimes the quotation is designed to prove a doctrinal point. Ro 3:4; Ro 3:10-19; Ro 4:3-17; Ro 5:12-14; Ro 9:7; Ro 9:9; Ro 9:12; Ro 9:13; Ro 9:15; Ro 9:17; Ro 10:5; Ro 10:11; Ro 10:13; Ro 12:19; Ro 12:20; Ro 13:9; Ro 14:11.
5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as Ro 9:25; Ro 9:26; Ro 9:33; Ro 10:16; Ro 10:19-21; Ro 11:26; Ro 11:27; Ro 15:9-13.
These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it.
These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes.
II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby-to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for,
1. The law makes no provision for the pardon of sin.
2. It affords no helps for the performance of duty.
3. It makes no allowances for imperfections in duty, or for imperfections is our nature.
4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man.
5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But,
1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned.
2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbour as himself.
3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But to Israel he saith; viz. in Isa 65:2. In the former verse there is a consolatory prophecy, foretelling the vocation of ignorant and profane Gentiles; and in this, there is a menacing prophecy, threatening the rejecting of the rebellious and stubborn Jews.
All day long; from the time of their first calling to their dissipation.
I have stretched forth my hands; as a father holds forth his arms to receive a rebellious son. Compare this with Mat 23:37.
Unto a disobedient and gainsaying people; the prophet Isaiah hath but one word, rebellious, and the apostle renders it by these two words, disobedient and gainsaying: they were disobedient in heart, and gainsaying with their tongues, contrary to those two gracious qualifications, mentioned Rom 10:9,10, belief in the heart, and the confession of the month. Compare this with Act 7:51,52; Ac 13:45; 19:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. But torather, “withregard to”
Israel he saith, All day“Allthe day”
long I have stretched out myhands“did I stretch forth”
my handsthe attitudeof gracious entreaty.
unto a disobedient andgainsaying peopleThese words, which immediately follow theannouncement just quoted of the calling of the Gentiles, were enoughto forewarn the Jews both of God’s purpose to eject them from theirprivileges, in favor of the Gentiles, and of the cause of it on theirown part.
Note, (1) Mere sincerity,and even earnestness in religionthough it may be some ground ofhope for a merciful recovery from erroris no excuse, and will notcompensate, for the deliberate rejection of saving truth, when in theprovidence of God presented for acceptance (Ro10:1-3; and see on Ro 9:7,Note 7). (2) The true cause of such rejection of saving truth,by the otherwise sincere, is the prepossession of the mind by somefalse notions of its own. So long as the Jews “sought to set uptheir own righteousness,” it was in the nature of thingsimpossible that they should “submit themselves to therighteousness of God”; the one of these two methods ofacceptance being in the teeth of the other (Ro10:3). (3) The essential terms of salvation have in every agebeen the same: “Whosoever will” is invited to “take ofthe water of life freely,” Re22:17 (Ro 10:13). (4) Howwill the remembrance of the simplicity, reasonableness, and absolutefreeness of God’s plan of salvation overwhelm those that perish fromunder the sound of it (Ro10:4-13). (5) How piercingly and perpetually should thatquestion”HOW SHALL THEYHEAR WITHOUT A PREACHER?”sound in the ears of allchurches, as but the apostolic echo of their Lord’s partinginjunction, “PREACH THEGOSPEL TO EVERY CREATURE”(Mr 16:15), and how far belowthe proper standard of love, zeal, and self-sacrifice must thechurches as yet be, when with so plenteous a harvest the laborers areyet so few (Mat 9:37; Mat 9:38),and that cry from the lips of pardoned, gifted, consecrated men”Heream I, send me” (Isa 6:8),is not heard everywhere (Rom 10:14;Rom 10:15)! (6) The blessing of acovenant relation to God is the irrevocable privilege of no peopleand no Church; it can be preserved only by fidelity, on our part, tothe covenant itself (Ro 10:19).(7) God is often found by those who apparently are the farthest fromHim, while He remains undiscovered by those who think themselves thenearest (Rom 10:20; Rom 10:21).(8) God’s dealings even with reprobate sinners are full of tendernessand compassion; all the day long extending the arms of His mercy evento the disobedient and gainsaying. This will be felt and acknowledgedat last by all who perish, to the glory of God’s forbearance and totheir own confusion (Ro 10:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But to Israel he saith,…. Or against Israel, or concerning Israel he saith in the same prophecy in Isa 65:2.
All day long I have stretched forth my hands, unto a disobedient and gainsaying people: very rightly does the apostle apply these words to Israel, as he does the former to the Gentiles; and just in like manner does the above mentioned Jewish writer, R. Moses the priest, interpret them. The Lord’s “stretching out [his] hands all the day long” to them, designs the ministry of the prophets one after another to them, the preaching of John the Baptist, of Christ and his apostles among them: but they were a stiffnecked and rebellious people, uncircumcised in heart and ears; would have none of his counsel, and despised his reproof; contradicted and blasphemed the word; rejected the Messiah and his Gospel; killed the Prince of life, and persecuted his apostles; so that it was just with God to write a “Lo-ammi”, Ho 1:9, upon them, and cast them off; and, to pave the way for the account of the rejection of these people in the next chapter, is all this said, and these testimonies produced.
Fuente: John Gill’s Exposition of the Entire Bible
All the day long ( ). Accusative of extent of time. He quotes Isa 65:2.
Did I spread out (). First aorist active indicative of , old verb, to stretch out, bold metaphor, only here in N.T.
Unto a disobedient and a gainsaying people ( ). “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Lu 13:34f.).
Fuente: Robertson’s Word Pictures in the New Testament
Disobedient – gainsaying [ – ] . See on Joh 3:36; Jude 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luk 13:34, 35.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “But to Israel he saith,” (pros de ton Israel legei) “But to Israel he says”; he chides Israel in her blindness, deafness, and disobedience to his Word, as follows, Rom 11:25; 2Co 4:3-4; Rom 2:2-4.
2) “AlI day long,” (holen ten hemeran) “The whole day long;” Mercy’s Day for the nation of Israel was a long, long day, yet it was cut off for a time, because of her disobedience; As it was with Israel, so it is with every Gentile today, Mat 11:28-30.
3) I have stretched forth my hands”, (eksepetasa tas cheiras mou) “I stretched out (spread forth) my hands ‘ “; after the day of mercy, opportunity and light comes judgment for moral and ethical and spiritual decisions of life, for Gentiles as well as Jews, to hear, heed, and obey the gospel and its call to Divine Service, Luk 9:23.
4) “Unto a disobedient and gainsaying people,” (pros laon apeithounta kai antilegonta) “Toward a continually disobeying and contradicting people”; It was not for want of knowledge, intelligence, or understanding that Israel rebelled against God and was cutoff – nor is it for lack of the Word and preaching of the Gospel that Gentile sinner pursue Divine disobedience and rejection of Salvation to their greater, eventual, personal, and final damnation, Luk 13:3; Luk 13:5; Act 17:30-31; Joh 8:24; Ecc 12:13-14; For the willful, selfish, covetous, gainsaying egotist who goes on in finding fault with God’s call to Salvation everyday will one day come to the hour when the door of his opportunity is shut, the time of his harvest is past, his light of hope has been withdrawn forever. Read Pro 1:23-26; Pro 27:1; Pro 29:1; Heb 3:7-8; Heb 4:7; 2Co 6:2; Isa 55:6-7; Isa 1:18.
FIVE MINUTES AFTER I DIE
Loved ones will weep oer my silent face, Dear ones will clasp me in sad embrace, Shadows and darkness will fill the place, Five minutes after I die.
Faces that sorrow I will not see, Voices the t murmur will not reach me, But where, oh where will my spirit be, Five minutes after I die.
Here I have rested and roved and ranged, Here I have cherished and grown estranged, There, and then, it will all be changed, Five minutes after I die.
Naught to repair the good I lack, Fixed to the goal of my chosen track, No room to repent; no turning back, Five minutes after I die.
Now I can stifle convictions stirred, No w I can silence- the voice oft heard; Then the fulfillment of God’s sure word, Five minutes after I die.
Mated for aye with my chosen throng, Long is eternity, 0 so long. Then woe is me if my soul be wrong, Five minutes after I die.
Oh, what a tool – hard the word but true, Passing the Saviour with death in view, Doing a deed I can neer undo, Five minutes after I die.
If I am flinging a fortune a way, If I am wasting salvation’s day. Just is my sentence, my soul shall say, Five minutes after I die.
If I am flinging a fortune away, If I am wasting salvation’s day. Just is my sentence, my soul shall say, Five minutes after I die.
Thanks be to Jesus for pardon free, He paid my debt on Mount Calvary’s tree, Paradise gates will enfold even me, Five minutes after I die.
0 marvelous grace that has rescued me, O joyous moment when Jesus /see, 0 happy day when with Him ///be, Five minutes after I die.
Fuente: Garner-Howes Baptist Commentary
21. But of Israel, etc. A reason is subjoined why God passed over to the Gentiles; it was because he saw that his favor was become a mockery to the Jews. But that readers may more fully understand that the blindness of the people is pointed out in the second clause, Paul expressly reminds us that the elect people were charged with their own wickedness. Literally it is, “He says to Israel;” but Paul has imitated the Hebrew idiom; for ל, lamed, is often put for מן, men. And he says, that to Israel he stretched forth his hands, whom he continually by his word invited to himself, and ceased not to allure by every sort of kindness; for these are the two ways which he adopts to call men, as he thus proves his goodwill towards them. However, he chiefly complains of the contempt shown to his truth; which is the more abominable, as the more remarkable is the manner by which God manifests his paternal solicitude in inviting men by his word to himself.
And very emphatical is the expression, that he stretches out his hands; for by seeking our salvation through the ministers of his word, he stretches forth to us his hands no otherwise than as a father who stretches forth his arms, ready to receive his son kindly into his bosom. And he says daily, that it might not seem strange to any one if he was wearied in showing kindness to them, inasmuch as he succeeded not by his assiduity. A similar representation we have in Jer 7:13; and Jer 11:7, where he says that he rose up early to warn them.
Their unfaithfulness is also set forth by two most suitable words. I have thought it right to render the participle ἀπειθούντα , refractory, or rebellious, and yet the rendering of [ Erasmus ] and of the Old Translator, which I have placed in the margin, is not to be wholly disapproved. But since the Prophet accuses the people of perverseness, and then adds that they wandered through ways which were not good, I doubt not but that the Greek Translator meant to express the Hebrew word סורר, surer, by two words, calling them first disobedient or rebellious, and then gainsaying; for their contumacy showed itself in this, because the people, with untamable pride and bitterness, obstinately rejected the holy admonitions of the Prophets. (337)
(337) The passage is taken from Isa 65:2. The Septuagint is followed, except that the order of the words in the first part of the sentence is changed, thought the Septuagint has preserved the order of the original. The version is according to the Hebrew, with the exception of the last word, which from its form, the last radical letter being doubled, can hardly be expressed in another language by a single term, and so the Septuagint has employed two. It means “revolting again and again,” or willfully revolting. The simple verb סר, signifies to turn aside, to revolt, to apostatize: and in a reduplicate form, as here, it means either a repeated or an obstinate revolt. Indeed the revolt or the apostasy of the Jews was both reiterated and perverse, as their history abundantly testifies. — Ed.
Fuente: Calvin’s Complete Commentary
(21) To Israel.With regard to Israel.
He saith.Isaiah, speaking as the mouthpiece of God.
All day long.This quotation is from the next verse to the preceding, and there is no such distinction in the persons to whom it is addressed as the Apostle here draws.
Gainsaying.A people which refused the proffered salvation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Stretched forth my hands As a mother inviting her child. How justly terrible to the Jews were these predictions of their present character drawn from their own prophets!
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
What a beautiful example the great Apostle of the Gentiles holds forth to all that minister in the Gospel of Christ, in his earnest desire and prayer to God, for Israel’s salvation! With what rapture he speaks of his Lord, and the fulness of redemption in him. Paul well knew in his own experience, and therefore most affectionately longed for the apprehension of it in others, that Christ is the end of the law for righteousness to everyone that believeth.
It will be a very blessed use of this scripture, if from the statement the Apostle hath given the Church in this Chapter, the minds of the people are taught, under God, the vast difference between head-knowledge, and heart-enjoyment. Oh! for grace to rightly know, and as rightly to enjoy, the blessedness of the Apostle’s words, that it is with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation!
Blessed Author and Giver of all faith! Thou that art the glorious object of faith, and in whom faith centers all her hopes, joys, and expectations! Do thou, Lord, increase our faith in thee, and our dependance upon thee! And cause the several means of grace in thine house of prayer, to be blessed of our God! Oh! for faith, in the largest, fullest, and most entensive enjoyments of it, to be in the daily actings of my soul, that through God the Holy Ghost I may be kept alive in the hearing of thy word, and by faith be enabled to keep up and maintain unceasing communion with my God and Savior, in the enjoyment of it. Precious Jesus! do thou make me new and fresh discoveries of thyself, in greater frequency, and to greater extent. Let thy Person, thy love, thy favor, which is better than life itself, be the food of my soul every day and all the day, that by living a life of faith upon thee here, I may be fully preparing in body, soul, and spirit, for the everlasting enjoyment of my God in glory hereafter.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
Ver. 21. Stretched ] A metaphor from a mother.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 .] But of (not ‘ to ,’ but ‘ with regard to :’ see reff. The words are not an address ) Israel (evidently emphatic; the former words having been said of the Gentiles) he saith (ibid. Rom 10:2 ), All the day (after in LXX) I stretched forth my hands (the attitude of gracious invitation) to a people disobedient and gainsaying (rebellious; the same word occurs Deu 21:18 ).
Fuente: Henry Alford’s Greek Testament
Rom 10:21 . : That is what he says of the Gentiles, but as for Israel, he says, etc., Isa 65:2 . For = with reference to, see Heb 1:7 f., Luk 12:41 . The arms outstretched all the day long are the symbol of that incessant pleading love which Israel through all its history has consistently despised. It is not want of knowledge, then, nor want of intelligence, but wilful and stubborn disobedience, that explains the exclusion of Israel (meanwhile) from the Kingdom of Christ and all its blessings. This is not inconsistent with Rom 10:3 , if we go to the root of the matter. For the ignorance there spoken of is one which has its root in the will, in the pride of a heart which is determined to have a righteousness of its own without coming under any obligation to God for it, and which therefore cannot assume the attitude to which the Gospel becomes credibly Divine; while the ignorance suggested as a plea for unbelief is that of men to whom the Gospel has never been presented at all. The latter ignorance might annul responsibility; the former gives its full significance to guilt.
Fuente: The Expositors Greek Testament by Robertson
stretched forth. Greek. ekpetannumi. Only here. Used of a bird expanding its wings.
unto. App-104.
disobedient. See Rom 2:8.
gainsaying. Greek. antilego. See Act 13:45.
people. See Act 2:47. Quoted from Isa 65:2.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] But of (not to, but with regard to: see reff. The words are not an address) Israel (evidently emphatic;-the former words having been said of the Gentiles) he saith (ibid. Rom 10:2), All the day (after in LXX) I stretched forth my hands (the attitude of gracious invitation) to a people disobedient and gainsaying (rebellious; the same word occurs Deu 21:18).
Fuente: The Greek Testament
Rom 10:21. , whole) Isa. ibid. Rom 10:2, LXX., …, comp. the whole day, [all the day long] ch. Rom 8:36, see the remarkable dissertation of J. C. Pfaffius, on the continued grace of God.-, I extended) A metonymy [en.] of the antecedent [for the consequent]. They permit Me to extend My hands, nor do they come. Even by this one word alone the doctrine of the double will of God, viz., a mere good-will [which is towards all men], and a will of sealing [certain persons as His elect; beneplaciti et signi; , Luk 2:14, good will; but , sealing as the Lords own, 2Ti 2:19, or else the voluntas beneplaciti is Gods effectual good will towards the elect, Eph 1:5, ; the voluntas signi, His mere figurative and ostensible good will, whereby it is said in accommodation to human modes of thought God willeth all men to be saved. Comp. Calvin Instit. B. iii. c. 20 and c. 24, sect. 17], is shown to be absurd.-, not believing) with the heart.-, gainsaying) with the mouth; comp. Rom 10:8, etc.
Fuente: Gnomon of the New Testament
Rom 10:21
Rom 10:21
But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.- While these prophecies of the Gentiles accepting Christ had been made, he says of the Jews: All the day long [all the days of the existence of the Jewish people] did I spread out my hands to call, to warn, and entreat a disobedient and fault-finding people. This was in the face of the repeated covenants they had made to obey him and be his people. Thus he shows that they had warning that the Gentiles would come in, while they, despite all their advantages, would be rejected through unbelief.
Fuente: Old and New Testaments Restoration Commentary
All day long: Pro 1:24, Isa 65:2-5, Jer 25:4, Jer 35:15, Mat 20:1-15, Mat 21:33-43, Mat 22:3-7, Mat 23:34-37, Luk 24:47, Act 13:46, Act 13:47
a disobedient: Deu 9:13, Deu 31:27, 1Sa 8:7, 1Sa 8:8, Neh 9:26, Jer 44:4-6, Act 7:51, Act 7:52, 1Th 2:16, 1Pe 2:8
Reciprocal: 2Ch 30:8 – be ye not stiffnecked Pro 31:20 – She stretcheth Isa 49:4 – I have laboured Jer 35:17 – because Mal 3:7 – Wherein Mar 12:9 – and will Luk 7:30 – rejected Luk 10:11 – notwithstanding Luk 15:5 – when Joh 4:26 – I that Joh 5:34 – that Act 18:10 – for Act 26:1 – stretched 1Pe 2:7 – which be
Fuente: The Treasury of Scripture Knowledge
THE OUTSTRETCHED HANDS
All day long have I stretched forth my hands unto a disobedient and gainsaying people.
Rom 10:21
When we think of Calvary we see Jesus stretching forth His hands all the day to a disobedient and gainsaying people. Even when the nails had done their cruel work, and had torn the flesh of the Son of God, there were the hands outstretched lovingly as ever.
I. Those hands are outstretched now, and for you.All the day long, ever since you were born, has Jesus stretched forth His hands to you.
II. Some of us, alas! have turned aside from those dear hands.When they have knocked at the door of our house, we have not opened; when they pointed upwards, we have turned our eyes down to the ground. We have preferred the worlds caresses to the love of Jesus, the full-mixed cup of sinful pleasure to the bitter gall of penitence, the easy couch of self-pleasing to the hard cross of self-denial.
III. Shall we not learn the real nature of sin by gazing on the agony of mind and body which sin brought on the Son of God? Shall we not learn to hate sin for the future, not from the cowardly fear of its consequences, not from a shrinking dread of the judgment which follows it, but from the knowledge of what it cost our Saviour? When next the temptation comes upon you, pause and send your thoughts to Calvary; think of your wilful sins as thorns in the head of Jesus, as drops of agony forced from His brow, as nails in His handsthose hands stretched out to save you; as nails in His feetthose feet which ever went about doing good; as a spear in His loving heart. Shrink from sin which gave Jesus to the Cross, and shrink not from the cross of self-denial which shall join you to Him. Let the outstretched hands of Jesus lead you all your journey through.
Fuente: Church Pulpit Commentary
:21
Rom 10:21. Here is a contrast to the foregoing. The Gentiles were not seeking God through any system of religion, yet they were offered one which they gladly accepted. Israel was constantly exhorted to hear and obey, yet they stubbornly disobeyed and were a gainsaying (calling in question) people.
Fuente: Combined Bible Commentary
Rom 10:21. But with respect to Israel; not to, nor yet, against The contrast is between Israel and the Gentiles referred to in the prophecy (Rom 10:20).
He, i.e., Isaiah, speaking for God, as in the previous verse, saith (Isa 65:2).
All day long I spread out, etc. The order of the LXX. is slightly changed in the citation. Spread out, as one who invites to his embrace, or, even supplicates; this God is represented as doing without intermission, the whole day.
A disobedient and gainsaying people. So the LXX., but the Hebrew is simply a rebellious people. Probably disobedient presents the positive, and gainsaying the negative side of the rebellious conduct; or rebellion is distinguished into refusing Gods commands and contradicting His words, disobedience and unbelief, acting and reacting upon each other continually. Habitual and continuous conduct is indicated by the form of the Greek. Thus the discussion of the responsibility of the Jews ends: God offered them the gospel, but they would not accept. The universality of the gospel implied the one way of faith; want of faith was the rejection of the universal gospel.
Fuente: A Popular Commentary on the New Testament
Vv. 21. What leads up to this verse is the lively feeling of the contrast between the conduct of Israel and that of the Gentiles. It sums up the idea of the whole chapter: the obstinate resistance of Israel to the ways of God. The Lord is represented, Isa 65:2, under the figure of a father who, from morning to evening, stretches out his arms to his child, and experiences from him only refusal and contradiction. It is thus made clear that the apostle in no wise puts the rejection of Israel to the account of an unconditional divine decree, but that he ascribes the cause of it to Israel themselves.
The preposition might signify: in relation to, as in Luk 19:9; Luk 20:19. But yet the natural meaning is to; and this meaning is quite suitable: He saith to Israel. For if in the prophetical discourse God spoke of Israel in the third person, in the book written for the people it is to them that he addresses this saying; comp. Rom 3:19.
All the day long: do not these words designate the whole theocratic epoch, which, in the eyes of the Lord, is like a long day of labor in behalf of His people? But what a response have they made to such fidelity! The words , and gainsaying, were added to the Hebrew text by the LXX. They characterize the hair-splittings and sophisms whereby the Israelites seek to justify their persevering refusal to return to God; comp. in the Book of Malachi the refrain: And ye say…!
Thus Israel, blinded by the privileges bestowed on them, sought only one thing: to preserve their monopoly, and for this end to perpetuate their law (Rom 10:4). They have hardened themselves, consequently against the two essential features which constituted the Messianic dispensation, a free salvation (Rom 10:5-11) and a salvation offered to all by universal preaching (Rom 10:12-17). And to extenuate this sin, they are wholly without excuse. The messengers of salvation have followed them to the very ends of the earth to offer them grace as well as the Gentiles; neither had God failed to warn them beforehand, from the very beginning of their history, of the danger they ran of seeing themselves outstripped by the Gentiles (Rom 10:18-20). All to no purpose. They have held on in their resistance…(Rom 10:21). After this, is not the case fully ripe for trial? Do not the facts attest that it is not God who has arbitrarily excluded them, but themselves who have placed God under the necessity of pronouncing their rejection?
Yet there is a mercy which, where the sin of man abounds, yet more abounds. It has a last word to speak in this history. Its work toward the rebellious people seems closed; but it is far from being so. And chap. 11 proceeds to show us how God, in the overflowing of His grace, reserves to Himself the right to make this severe and painful dispensation issue in the most glorious result.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But as to Israel he saith [Isa 65:2], All the day long did I spread out of my hands unto a disobedient and gainsaying people. [Here Isaiah presents the full contrast between the Gentiles and Jews. Commentators generally regard the spread-out hands as picturing those of a parent extended toward a wayward or prodigal child; but we have no such usage in Scripture. As Plumer observes: “When Paul stretched out his hand, he beckoned to the people that he might cause silence and secure attention (Act 21:40). Sometimes stretching out the hand is for rescue and deliverance (Deu 26:8). Sometimes it is to offer and bestow benefits (Isa 26:10-11). Sometimes it is the gesture of threatening, chastening, displaying of powers in miracles (Deu 4:34). Sometimes it points the way in which we should walk or run. No gesture is more natural than this. Again, stretching out the hand is the posture of earnest address and imploring supplication.” This last is evidently the sense in which it is here used. “All the day long” may refer to the entire length of the Mosaic dispensation, but it has here especial reference to the time of Christ and his apostles, and their exclusive ministry to the lost sheep of the house of Israel; for at no other time was God’s supplication with Israel so marked, and at no other season was the rejection of the Lord so personal, so vehement, so bitter and cruel; all the Gospels are full of it, and the rejection of the Son was the rejection of the Father (Joh 14:7-9; 2Jo 1:9; Joh 5:23; 1Jo 5:7). Moreover, compare the “this day” of Luk 19:42 . “Gainsaying” is added to the Hebrew by the LXX. Pool aptly says: “They were disobedient in heart and gainsaying with their tongues, contrary to those two gracious qualifications mentioned at verses 9 and 10, belief in the heart and confession of the mouth. Their gainsaying answers to “repliest” of Rom 9:20 . For examples of this sin on their part, see Mar 15:8-15; Act 3:13-14; Act 7:51-57; Act 13:45; Act 13:50; Act 14:2; Act 14:19; Act 17:5; Act 17:13; Act 18:12 . “Gainsaying,” says Godet, “characterizes the hair-splittings and sophisms whereby the Israelites seek to justify their persevering refusal to return to God.” As we glance back over the ninth and tenth chapters, they reveal clearly how Israel, zealous for religious monopoly and their exclusive rights under the law, hardened their hearts and rejected the gospel, though grace followed them to the ends of the earth with the offer of salvation. Surely it was their own wickedness, and no arbitrary, cold decree absolute, which excluded them from salvation; and it is equally certain that the Being whom Jesus called Father, and who sent our Lord as a world’s Saviour, will never rest or desist until the dark picture of a lost Israel is transformed and transfigured with the glory of the heavenly light by the ultimate inbringing of all Israel, to be, with the purged Gentiles, one kingdom of God upon earth.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 21
The intent and meaning of the several detached verses of this chapter, and their general bearing upon the subject of discussion, seem sufficiently clear; but the manner in which they were logically related to each other in the author’s mind is less obvious. The links of connection are variously supplied by the conjectures of commentators.
Fuente: Abbott’s Illustrated New Testament
The Jews on the other hand refused to come to Him even when He reached out to draw them to Himself. The reason God has temporarily set them aside is their stubborn rebelliousness. Moses and the prophets warned Israel of this attitude repeatedly, but the Chosen People persisted in it even after God had provided their Messiah.
Chapter 10 deals with Israel’s present rejection of Jesus Christ that has resulted in God’s temporary rejection of her. Both rejections will change in the future, as the next chapter explains.