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Romans 10:21
Verse
Context
Sermons
Richard Ganz
Jason Robinson
Welcome Detweiler
T. Austin-Sparks
Anton BoschSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 Rom 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, Rom 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, Rom 10:18, he quotes Psa 19:4, though it is likely (see the note on Rom 10:18) 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 Rom 2:24; Rom 8:36; Rom 9:27-29; Rom 11:2-5, Rom 11:8-10; Rom 15:21. 3. Sometimes the quotation is only intended to explain a doctrinal point, as Rom 1:17; Rom 4:6-8, Rom 4:18-21; Rom 9:20, Rom 9:21; Rom 10:15; Rom 15:3. 4. Sometimes the quotation is designed to prove a doctrinal point. Rom 3:4, Rom 3:10-19; Rom 4:3-17; Rom 5:12-14; Rom 9:7, Rom 9:9, Rom 9:12, Rom 9:13, Rom 9:15, Rom 9:17; Rom 10:5, Rom 10:11, Rom 10:13; Rom 12:19, Rom 12:20; Rom 13:9; Rom 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 Rom 9:25, Rom 9:26, Rom 9:33; Rom 10:16, Rom 10:19-21; Rom 11:26, Rom 11:27; Rom 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 neighbor 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!
Jamieson-Fausset-Brown Bible Commentary
But to--rather, "with regard to" Israel he saith, All day--"All the day" long I have stretched out my hands--"did I stretch forth" my hands--the attitude of gracious entreaty. unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part. Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Rom 10:1-3; and see on Rom 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 some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Rom 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Rev 22:17 (Rom 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Rom 10:4-13). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" (Mar 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mat 9:37-38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Isa 6:8), is not heard everywhere (Rom 10:14-15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Rom 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Rom 10:20-21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Rom 10:21). Next: Romans Chapter 11
John Gill Bible Commentary
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", Hos_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. Next: Romans Chapter 11
Romans 10:21
The Word Brings Salvation
20And Isaiah boldly says: “I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me.” 21But as for Israel he says: “All day long I have held out My hands to a disobedient and obstinate people.”
- Scripture
- Sermons
- Commentary
The Future of Israel (Part 1)
By Richard Ganz1.1K58:52Future Of IsraelDEU 32:21ISA 65:2MAT 6:33ROM 9:6ROM 10:21ROM 11:32HEB 4:12In this sermon, the speaker is asked how his God can be great when there is so much evil, sin, despair, and violence in the world. The speaker responds by saying that the person is looking in the wrong place and should shift their focus to God and Christ. He emphasizes that God came to deal with evil and sin, and that looking to man will only reveal depravity. The sermon also discusses the future of Israel and the argument over it, with the speaker concluding that God deserves all glory and that His Word can never fail.
What Is the Church?
By Jason Robinson77257:59ChurchROM 10:212PE 3:22PE 3:11JUD 1:3In this sermon, the preacher highlights the shift in society over the past 50 years, where people have become more independent and disconnected from their communities. He attributes this change to the influence of technology, such as TV and the Internet, as well as the rise of consumerism. The preacher emphasizes the importance of living for the next kingdom and not being consumed by worldly pursuits. He reminds the audience of God's judgment and the promise of a new heavens and earth, urging them to live in holiness and anticipation of Christ's return. The preacher also criticizes the superficiality of modern church gatherings, where people come together without truly knowing or connecting with one another.
The Forgiveness of Sins
By Welcome Detweiler69608:40MAT 6:33ROM 10:2ROM 10:21EPH 2:8HEB 10:26In this sermon, a missionary in China shares a strange encounter with a man on a journey to a sacred spot in Tibet. The man believed that by performing specific maneuvers and traveling in a unique manner, he could gain favor with God and have his sins forgiven. However, the missionary explains to him the true message of God's saving grace through Jesus Christ. The man is astonished to learn that salvation is a gift of grace and not something that can be earned through works. He ultimately trusts in Christ as his Lord and Savior, abandoning his futile efforts to save himself. The sermon emphasizes the importance of understanding God's terms of salvation and the folly of relying on our own efforts.
It Could Not Be Wider, Simpler, Mightier, Diviner or Truer
By Ian Paisley58534:51ISA 65:1ROM 10:8ROM 10:11ROM 10:13ROM 10:21In this sermon, the preacher emphasizes the importance of clearly explaining the simple truth of the Gospel to the hearers. He advises young preachers to not assume that their audience has a deep understanding of the Gospel, but rather to present it in a way that is easily understood. The preacher highlights the powerful and unchanging nature of God's word, stating that it stands firm and prevails. He then focuses on the declaration in Romans 10:13 that whoever calls on the name of the Lord shall be saved, emphasizing that salvation is available to all and can be obtained by simply calling on the name of Jesus. The preacher concludes by urging the listeners to come to Jesus and accept the wide invitation of salvation.
The Voice of Isaiah
By T. Austin-Sparks0Spiritual BlindnessObedience to God's WordISA 6:1JHN 5:44JHN 12:36ACT 13:27ROM 10:21REV 5:6T. Austin-Sparks emphasizes the profound difference between merely hearing the words of the prophets and truly understanding their significance, as illustrated by the tragic blindness of Israel to the presence of Jesus, the fulfillment of Isaiah's prophecies. He highlights three key factors leading to this spiritual blindness: prejudice, self-interest, and inaction, which prevent people from recognizing and responding to divine truth. Sparks connects Isaiah's vision of the Lord with the ultimate revelation of Christ as the Lamb, underscoring the importance of believing and acting upon the light we receive. The sermon serves as a warning against the dangers of hardening our hearts and neglecting the call to obedience. Ultimately, it points to the Lamb on the throne as the ultimate authority and fulfillment of God's promises.
Unlimited Forgiveness
By Anton Bosch0LAM 3:22ROM 10:21EPH 1:7HEB 4:16HEB 8:12Anton Bosch emphasizes the limitless nature of God's forgiveness, highlighting that there is no set limit to how many times God will forgive a sinner, drawing examples from Israel's history. He points out that God's forgiveness and grace are boundless, but our arrogance, sin blindness, and shame can hinder us from seeking forgiveness. Bosch encourages believers to continuously seek forgiveness, reminding them that God's mercy is renewed daily and His grace abounds generously, far beyond what we can exhaust.
To Those Who Will Not Be Persuaded to Fall in With the Design of the Gospel
By Philip Doddridge0ROM 10:21Philip Doddridge preaches about the importance of examining one's beliefs and not presuming to oppose Christianity without thorough investigation. He addresses those who doubt Christianity, urging them to inquire into its evidences and warning of the fatal consequences of rejecting it. Doddridge compassionately prays for those who may be unwilling to surrender to Christ, those who oppose Christianity, and those who are nominal Christians but do not live according to its teachings, emphasizing the need for repentance, faith, and holiness. He concludes with a solemn warning of the eternal consequences of rejecting the Gospel and offers a compassionate prayer for the salvation of impenitent sinners.
Does God Answer Prayer?
By D.L. Moody0LUK 2:34JHN 19:12ACT 13:45ACT 28:19ROM 10:21TIT 1:10JUD 1:11In this sermon, the preacher delves into the meaning of 'antilego,' which signifies contradicting, opposing, or speaking against biblical truth. The term is used in various contexts in the New Testament, highlighting instances of opposition to God's will and truth. The preacher emphasizes the importance of selecting church leaders based on their character and integrity rather than worldly success or charisma, pointing out the need for spiritual involvement and adherence to specific qualifications. The focus is on countering divisive arguments and maintaining the purity of biblical teachings within the church.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 Rom 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, Rom 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, Rom 10:18, he quotes Psa 19:4, though it is likely (see the note on Rom 10:18) 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 Rom 2:24; Rom 8:36; Rom 9:27-29; Rom 11:2-5, Rom 11:8-10; Rom 15:21. 3. Sometimes the quotation is only intended to explain a doctrinal point, as Rom 1:17; Rom 4:6-8, Rom 4:18-21; Rom 9:20, Rom 9:21; Rom 10:15; Rom 15:3. 4. Sometimes the quotation is designed to prove a doctrinal point. Rom 3:4, Rom 3:10-19; Rom 4:3-17; Rom 5:12-14; Rom 9:7, Rom 9:9, Rom 9:12, Rom 9:13, Rom 9:15, Rom 9:17; Rom 10:5, Rom 10:11, Rom 10:13; Rom 12:19, Rom 12:20; Rom 13:9; Rom 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 Rom 9:25, Rom 9:26, Rom 9:33; Rom 10:16, Rom 10:19-21; Rom 11:26, Rom 11:27; Rom 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 neighbor 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!
Jamieson-Fausset-Brown Bible Commentary
But to--rather, "with regard to" Israel he saith, All day--"All the day" long I have stretched out my hands--"did I stretch forth" my hands--the attitude of gracious entreaty. unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part. Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Rom 10:1-3; and see on Rom 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 some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Rom 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Rev 22:17 (Rom 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Rom 10:4-13). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" (Mar 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mat 9:37-38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Isa 6:8), is not heard everywhere (Rom 10:14-15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Rom 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Rom 10:20-21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Rom 10:21). Next: Romans Chapter 11
John Gill Bible Commentary
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", Hos_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. Next: Romans Chapter 11