15And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!”
16But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”17So faith comes by hearing, and hearing by the word of God.
18But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.”
15 And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!”
16 But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
17 So faith comes by hearing, and hearing by the word of God.
18 But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.”
TYNDALETyndale New Testament (1534)
15 And how shall they preach except they be sent? As it is written: how beautifull are the fete of them which bringe glad tydynges of peace and bringe glad tydynges of good thinges.
16 But they have not all obeyed to the gospell. For Esaias sayth: Lorde who shall beleve oure sayinges?
17 So then fayth cometh by hearynge and hearynge cometh by the worde of God.
18 But I axe: have they not herde? No dout their sounde went out into all londes: and their wordes in to the endes of the worlde.
Show all 3 translations
GNVGeneva Bible (1599)
15 And how shall they preach, except they be sent? as it is written, Howe beautifull are the feete of them which bring glad tidings of peace, and bring glad tidings of good things!
16 But they haue not all obeyed ye Gospel: for Esaias saith, Lord, who hath beleeued our report?
17 Then faith is by hearing, and hearing by the worde of God.
18 But I demaund, Haue they not heard? No doubt their sound went out through all the earth, and their wordes into the endes of the worlde.
Isaiah 52:7(v15)How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news, who proclaims…
Galatians 3:2(v17)I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith?
Galatians 3:5(v17)He therefore who supplies the Spirit to you and does miracles among you, does he do it by the works of the law, or by hearing of faith?
Luke 11:28(v17)But he said, “On the contrary, blessed are those who hear the word of God, and keep it.”
Colossians 3:16(v17)Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs,…
Show all 86 cross-references
1 Thessalonians 2:13(v17)For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the…
Nahum 1:15(v15)Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the…
Mark 4:24(v17)He said to them, “Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who…
Luke 8:21(v17)But he answered them, “My mother and my brothers are these who hear the word of God, and do it.”
Romans 1:16(v17)For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
Romans 10:14(v17)How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear…
Psalms 19:4(v18)Their voice has gone out through all the earth, their words to the end of the world. In them he has set a tent for the sun,
Ephesians 2:17(v15)He came and preached peace to you who were far off and to those who were near.
Hebrews 4:12-13(v17)For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both…
Isaiah 53:1(v16)Who has believed our message? To whom has Yahweh’s arm been revealed?
1 Corinthians 1:18-24(v17)For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God. For it is written,…
2 Thessalonians 2:13-14(v17)But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
Matthew 28:18-20(v15)Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. Go and make disciples of all…
Luke 8:11(v17)Now the parable is this: The seed is the word of God.
Luke 16:29-31(v17)“But Abraham said to him, ‘They have Moses and the prophets. Let them listen to them.’ “He said, ‘No, father Abraham, but if one goes to…
James 1:18-21(v17)Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures. So, then, my beloved…
1 Peter 1:23–2:2(v17)having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. For, “All…
Revelation 1:9(v17)I John, your brother and partner with you in the oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called…
Isaiah 61:1(v15)The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken…
2 Corinthians 2:17(v17)For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.
Ephesians 6:15(v15)and having fitted your feet with the preparation of the Good News of peace,
Jeremiah 23:28-29(v17)The prophet who has a dream, let him tell a dream; and he who has my word, let him speak my word faithfully. What is the straw to the…
Colossians 1:4-6(v17)having heard of your faith in Christ Jesus and of the love which you have toward all the saints, because of the hope which is laid up for…
Isaiah 40:9(v15)You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it…
Matthew 24:14(v18)This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
Romans 1:8(v18)First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
Ephesians 3:8(v15)To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
Ephesians 4:11-12(v15)He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; for the perfecting of the saints,…
Jeremiah 23:32(v15)Behold, I am against those who prophesy lying dreams,” says Yahweh, “who tell them, and cause my people to err by their lies, and by their…
1 Thessalonians 1:8(v18)For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has…
Colossians 1:6(v18)which has come to you, even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and…
Colossians 1:23(v18)if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard,…
1 Peter 1:12(v15)To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
Mark 16:15(v18)He said to them, “Go into all the world, and preach the Good News to the whole creation.
Acts 9:15(v15)But the Lord said to him, “Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
Romans 3:3(v16)For what if some were without faith? Will their lack of faith nullify the faithfulness of God?
Isaiah 57:19(v15)I create the fruit of the lips: Peace, peace, to him who is far off and to him who is near,” says Yahweh; “and I will heal them.”
Matthew 28:19(v18)Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Luke 2:10(v15)The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people.
Luke 2:14(v15)“Glory to God in the highest, on earth peace, good will toward men.”
Luke 10:1(v15)Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he…
John 12:38-40(v16)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…
John 20:21(v15)Jesus therefore said to them again, “Peace be to you. As the Father has sent me, even so I send you.”
Acts 13:2-4(v15)As they served the Lord and fasted, the Holy Spirit said, “Separate Barnabas and Saul for me, for the work to which I have called them.”…
Matthew 9:38–10:6(v15)Pray therefore that the Lord of the harvest will send out laborers into his harvest.” He called to himself his twelve disciples, and gave…
Matthew 26:13(v18)Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a…
Luke 8:1(v15)Soon afterwards, he went about through cities and villages, preaching and bringing the good news of God’s Kingdom. With him were the twelve,
Acts 13:26(v15)Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.
Acts 22:21(v15)“He said to me, ‘Depart, for I will send you out far from here to the Gentiles.’”
1 Corinthians 12:28-29(v15)God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps,…
2 Corinthians 5:18-20(v15)But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; namely, that…
Hebrews 4:2(v16)For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed…
Psalms 22:27(v18)All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you.
Psalms 98:3(v18)He has remembered his loving kindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of…
Isaiah 49:6(v18)Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of…
Isaiah 52:10(v18)Yahweh has made his holy arm bare in the eyes of all the nations. All the ends of the earth have seen the salvation of our God.
Jeremiah 16:19(v18)Yahweh, my strength, and my stronghold, and my refuge in the day of affliction, the nations will come to you from the ends of the earth,…
Acts 2:5-11(v18)Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound was heard, the multitude came…
Acts 10:36(v15)The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
Galatians 5:7(v16)You were running well! Who interfered with you that you should not obey the truth?
2 Thessalonians 1:8(v16)punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus,
Isaiah 24:16(v18)From the uttermost part of the earth have we heard songs. Glory to the righteous! But I said, “I pine away! I pine away! woe is me!” The…
Matthew 4:8(v18)Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.
Romans 2:8(v16)but to those who are self-seeking, and don’t obey the truth, but obey unrighteousness, will be wrath, indignation,
Romans 6:17(v16)But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you…
Hebrews 5:9(v16)Having been made perfect, he became to all of those who obey him the author of eternal salvation,
Hebrews 11:8(v16)By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing…
1 Peter 2:8(v16)and, “a stumbling stone and a rock of offense.” For they stumble at the word, being disobedient, to which also they were appointed.
1 Kings 18:10(v18)As Yahweh your God lives, there is no nation or kingdom where my lord has not sent to seek you. When they said, ‘He is not here,’ he took…
Isaiah 50:10(v16)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,…
John 10:26(v16)But you don’t believe, because you are not of my sheep, as I told you.
Acts 28:24(v16)Some believed the things which were spoken, and some disbelieved.
Romans 1:5(v16)through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake;
Romans 11:17(v16)But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the…
Romans 15:19(v18)in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully…
Galatians 3:1(v16)Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified?
1 Peter 1:22(v16)Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
1 Peter 3:1(v16)In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of…
Mark 16:20(v18)They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.
Acts 28:23(v18)When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv15–1815. How shall they preach except they be sent?…
15. How shall they preach except they be sent? etc. He intimates that it is a proof and a pledge of divine love when any nation is favored with the preaching of the gospel; and that no one is a preacher of it, but he whom God has raised up in his special providence, and that hence there is no doubt but that he visits that nation to whom the gospel is proclaimed. But as Paul does not treat here of the lawful call of any one, it would be superfluous to speak at large on the subject. It is enough for us to bear this only in mind, that the gospel does not fall like rain from the clouds, but is brought by the hands of men wherever it is sent from above.
As it is written, How beautiful, etc. We are to apply this testimony to our present subject in this manner, The Lord, when he gave hope of deliverance to his people, commended the advent of those who brought the glad tidings of peace, by a remarkable eulogy; by this very circumstance he has made it evident that the apostolic ministry was to be held in no less esteem, by which the message of eternal life is brought to us. And it hence follows, that it is from God, since there is nothing in the world that is an object of desire and worthy of praise, which does not proceed from his hand.
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But hence we also learn how much ought all good men to desire, and how much they ought to value the preaching of the gospel, which is thus commended to us by the mouth of the Lord himself. Nor is there indeed a doubt, but that God has thus highly spoken of the incomparable value of this treasure, for the purpose of awakening the minds of all, so that they may anxiously desire it. Take feet, by metonymy, for coming.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv16–18He speaketh this because of the Jews.
He speaketh this because of the Jews.
Wheresover faith is, there is also the word, but not contrariwise, wheresoever the word is, there is faith also: for many refuse and reject the word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv15–1815 And how shall they preach, except they be…
15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
Ver. 15. How beautiful are the feet] How much more their faces! "Surely I have seen thy face as the face of God," said Jacob to Esau, Gen 33:10, that is, honourable and comfortable. We know how Cornelius received Peter; and the Galatians, Paul, till they were bewitched from him, Gal 3:1. But it must be remembered that we "glorify the word," not the preacher, Act 13:48.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv15–18How shall they preach, except they be sent? viz.…
How shall they preach, except they be sent? viz. immediately, by God or Christ, as the prophets and the apostles: see Gal 1:1. Or mediately, by men; i.e. by such as have authority from Christ to separate and ordain others to this work. Without this orderly mission, or ordination, how can they preach? Saith the apostle; i.e. how can they do it duly or profitably, or in the name and by the authority of Christ? For otherwise, there were, and still are, those that run before they are sent, Jer 23:21.
How beautiful are the feet of them! Their arrival or approach. The persons of such are meant, though their feet be named, because they carried them up and down to do this work. The scripture referred to is found in Isa 52:7. The apostle here leaveth the Septuagint, and followeth the Hebrew text; yet he doth not cite the place in all points as the prophet hath it. He leaveth out some words, as upon the mountains, which had respect to the situation of Jerusalem; and he changeth the number, turning the singular into the plural.
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Objection. But the text in Isaiah speaks of such a messenger as was sent to publish the deliverance of the Jews from the bondage of the Assyrians.
Answer. Though that be granted, it is applied and accommodated aptly enough to the preaching of peace and salvation by Christ; because that deliverance (as all other temporal deliverances) had its foundation in the redemption purchased by Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn vv16–18Here an objection is tacitly implied and answered: some…
Here an objection is tacitly implied and answered: some might say, "If the gospel be thus excellent, and the feet of them that preach it is so beautiful, whence was it that the Jews, to whom it was first preached, did not receive and yield obedience to it?"
The apostle answers, that this infidelity and obstinacy of the Jews was foretold by the prophets of old, particularly by Isaiah, who complains, Lord, who hath believed our report? Isa 53:1
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Learn hence, 1. That the faith of the gospel is not common to all that hear the gospel. True, the hearing of the word is necessary unto faith, but faith doth not necessarily follow the hearing of the word.
Learn, 2. That the prophets of God did foresee, and by the spirit of prophesy foretold, what small success the preaching of the gospel would have to and amongst the Jews.
Learn, 3. That yet the prophets’ prediction was not the cause, but the consequence, of the Jews’ rejection of the gospel. It was not because the prophet said so, that they did not believe; but because they believed not, therefore the prophet said so, They have not obeyed the gospel: for so Isaiah saith of them.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv15–18And how shall they preach, except they be sent,....…
And how shall they preach, except they be sent,.... There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself. Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Christ sends forth into such service, he bestows gifts on them, fitting them for it, some more, some less, but all have some; and it also includes a call unto it, which is either internal, and by the Spirit of God, and lies partly in the furniture he gives, and the inclination of the heart to this good work which he forms; and which arises not from a vanity of mind, and a desire of popular applause, and worldly views, and sinister ends; but from a real concern for the good of souls, and the glory of Christ, being willing to deny themselves, and forsake all for Christ, to suitor reproach for his name's sake, and to forego all worldly interest, and secular views: or is external, which is given by the churches of Christ, after due trial and examination of gifts, and a serious consideration of the matter, and that in the most solemn manner; and this is what may be properly called a preacher's mission, and none but such who are in this way sent out ought to preach the Gospel: and to such well agrees, and may be applied, that passage in Isa 52:7, where
it is written, how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things; which words are not to be understood of the messengers that brought the tidings of deliverance from the Babylonish captivity, but of the ministers of the Gospel. In Isa 52:7 it is expressed in the singular number, "how beautiful are the feet of him", &c. and is by some understood of Christ, as it is also by many Jewish writers: thus interpreting the "turtle's voice" in Sol 2:12;
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"this (say they (a)) is the voice of the King Messiah, proclaiming and saying, "how beautiful on the mountains", &c.''
And elsewhere (b) it is observed, that the
"Rabbins say, great is peace, for when the King Messiah comes, he does not open but with peace, as it is said, "how beautiful upon the mountains", &c.''
And says (c) another,
"one verse says, "how beautiful upon the mountains are the feet of him that bringeth good tidings", , "the explanation", or meaning is, the King Messiah:''
and some of the more, modern ones (d) of them, own these words are, , "concerning the redemption, and the coming of the Messiah": and so the worlds, however they may principally regard the Messiah and his ministry, are property applied to the apostles of Christ; and may be rightly understood of any minister of the Gospel, whose business it is to "preach the Gospel of peace": which is so called from the subject matter of it, peace made by the blood of Christ, which it proclaims; from the effect of it, producing, peace and tranquillity in distressed minds, and making men of peaceable dispositions; and from the use of it, which is to direct men to the way of peace, to guide their feet in it, lead them to eternal peace: their work is also to "bring glad tidings of good things"; such as reconciliation, righteousness, pardon, life, and eternal salvation, by a crucified Christ; and the preaching of such a Gospel, and bringing such news, make their "feet beautiful": one should have thought rather their lips than their feet would be took notice of; the reason of this is, partly because of the agreeableness of their walk and conversation to the doctrine they preach; and partly because of their readiness to preach it everywhere, though they run the utmost risk in so doing; and also because of their swiftness, particularly of the apostles, in going through the cities of Israel, and running over the Gentile world with the Gospel of peace, in so short a time as they did; and more especially because of the acceptableness of their message, with which they were sent and ran; see Sa2 18:27. And so this passage is pertinently alleged to prove, that mission is necessary to preaching; since these words declare the character of Gospel ministers, as publishers of peace, and messengers of good tidings; and express the message itself, and the nature of it; both which suppose them to be sent by another, even the Lord, under whose authority, and by whose warrant they act; just as ambassadors, heralds, and messengers do, by virtue of a commission they receive from their prince.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv15–18But how shall they preach, unless they be sent…
But how shall they preach, unless they be sent - Thus by a chain of reasoning, from God's will that the gentiles also should "call upon him," St. Paul infers that the apostles were sent by God to preach to the gentiles also. The feet - Their very footsteps; their coming. Isaiah lii, 7.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv15–18Verse 15. How beautiful are the feet of them…
Verse 15. How beautiful are the feet of them that preach] Dr. Taylor remarks on this quotation, which is taken from Isa 52:7, that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, Ps 1:1, so his feet may signify the principles on which he acts, and the dispositions of his mind. Ec 5:1: Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission-the authority upon which they acted, and any character or qualifications with which they were invested."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v18Rom 10:18-21. But I say, Have they not heard…
Rom 10:18-21. But I say, Have they not heard — As if he had said, Their unbelief was not owing to the want of hearing. For they have heard; yes, verily, &c. — So many nations have already heard the preachers of the gospel, that I may, in some sense, say of them as David did of the lights of heaven, Their sound went into all the earth, &c. — To the utmost parts of the known world. But I say, Did not Israel know — Namely, that the gospel should be preached to the Gentiles, and many of them thereby made members of the church? They might have known it even from Moses and Isaiah, that many of the Gentiles would be received, and many of the Jews rejected. For first, Moses saith, (Deu 32:21,) I will provoke you to jealousy — To the highest degree of displeasure and exasperation; by them that are no people — By bestowing your privileges on the Gentiles, who at present are not my people, and of no account with me. As the Jews followed gods that were not gods, so he accepted, in their stead, a nation that was not a nation; that is, a nation that was not in covenant with him. This the Jews could not endure to hear of, and were exceedingly enraged when the apostles preached the gospel to the Gentiles. And by a foolish nation — A people who were destitute of the knowledge of the true God, and showed themselves to be fools by their idolatries. See Jer 10:8. But indeed all who know not God, may well be called foolish. But Esaias is very bold — And speaks plainly what Moses only intimated, and by so doing showed he was not afraid of the resentment of the Jews, who he knew would be exceedingly provoked at the prophecy which he was about to utter. I was found of them that sought me not — That is, I will call the Gentiles, and by the preaching of my gospel will bring them to the knowledge of myself, who formerly neither knew nor regarded me. The Gentiles were too much occupied with the worship of their idols ever to think of worshipping, or even inquiring after, the true God. Nevertheless, even to them, while in this state, God, by the preaching of the gospel, made himself known, and offered himself to be the object of their worship, and their God in covenant. But to Israel he saith — Invidious as he knew his words would be to a nation so impatient of rebuke, All the day long have I stretched forth my hands — In the most importunate and affectionate addresses; unto a disobedient and gainsaying people — Who are continually objecting and cavilling; whom no persuasion can induce to regard their own happiness, so as to be willing to admit the evidence of truth, and the counsels of wisdom; and whose character is just opposite to that of those who believe with their hearts, and make confession with their mouths. The prophet’s words are an allusion to the action of an orator, who, in speaking to the multitude, stretches out his arms to express his earnestness and affection. By observing that these words were spoken of Israel, the apostle insinuates that the others were spoken of the Gentiles. See the notes on Isa 65:1-2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv15–18And how shall they preach - In what way…
And how shall they preach - In what way shall there be preachers, unless they are commissioned by God? The word “how” does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to people.
Except they be sent - That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a divine message must be made by one who was commissioned by God for that purpose; Jer 23:21; Jer 1:7; Jer 14:14-15; Jer 7:25. He who sends a message to people can alone designate the proper persons to bear it. The point of the objection, therefore, was this: People could not believe unless the message was sent to them; yet God had not actually sent it to all people: it could not, therefore, be just to make eternal life depend on so impracticable a thing as faith, since people had not the means of believing.
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As it is written - In Isa 52:7.
How beautiful ... - The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection - the “importance and necessity” of there being messengers of salvation. That importance is seen in the high encomium which is passed on them in the Sacred Scriptures. They are regarded as objects especially attractive; their necessity is fully recognised; and a distinguished rank is given to them in the oracles of God - How beautiful. How attractive, how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words “upon the mountains” occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping or running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appearance of such a man to those who were in captivity, would be an image full of gladness and joy.
Are the feet - Many have supposed that the meaning of this expression is this: The feet of a herald, naked and dusty from traveling, would be naturally objects of disgust. But what would be naturally disagreeable is thus made pleasant by the joy of the message. But this explanation is far fetched, and wants parallel instances. Besides, it is a violation of the image which the apostle had used. That was a distant object - a herald running on the distant hills; and it supposes a picture too remote to observe distinctly the feet, whether attractive or not. The meaning of it is clearly this: “how beautiful is the coming or the running of such a herald.” The feet are emblematic of his coming. Their rapid motion would be seen; and their rapidity would be beautiful from the desire to hear the message which he brought. The whole meaning of the passage, then, as applied to ministers of the gospel, is, that their coming is an attractive object, regarded with deep interest, and productive of joy - an honored and a delightful employment.
That preach ... - Literally, “that evangelize peace. That proclaim the good news of peace; or bring the glad message of peace.
And bring glad tidings ... - Literally, “and evangelize good things;” or that bring the glad message of good things. Peace here is put for good of any kind; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus, it is put to denote the blessings when a sinner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messengers who proclaim it is joyful to the world. It fills the bosom of the anxious sinner with peace; and they and their message will be regarded with deep interest, as sent by God, and producing joy in an agitated bosom, and peace to the world. This is an illustration of the proper feeling with which we should regard the ministers of religion. This passage in Isaiah is referred by the Jews themselves to the times of the gospel (Rosenmuller).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv15, 16, 18Unless they be sent. Here is an evident proof…
Unless they be sent. Here is an evident proof against all new teachers, who have all usurped to themselves the ministry, without any lawful mission, derived by succession from the apostles, to whom Christ said, (John xx. 21.) As the Father hath sent me, I also send you. (Challoner) --- The Almighty sends people to preach two different ways. The one is extraordinary by internal inspiration, as was that of John the Baptist, and all the other prophets; in which case, however, extraordinary proofs must be given that they are sent by God; and the other is ordinary, which is derived from Christ, and from the apostles and their successors, whom he has appointed to be his vicegerents on earth. (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv15–18as it is written-- (Isa 52:7).
as it is written-- (Isa 52:7).
How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv15–1815. Sent—The first apostles were sent by the visible…
15. Sent—The first apostles were sent by the visible Christ himself. (Mar_16:15.) And these apostles were to preach and be preachers. And of these apostles, so far forth as they were preachers, every true preacher is a true successor. And here the word sent, applied to every preacher, is the very verb from which the word apostle is formed. (See note on Mat_10:2.) And every true preacher is sent or apostolized from Christ himself, not visible, yet present; according to his promise to be with his sent preachers to the end of the world. Yet it is not to be held that any preacher, or anybody, is or can be successors of the apostles, or themselves apostles, in the full sense that the first apostles were. As it was necessary that the apostle should have seen Christ, the full apostolate necessarily died with the first apostles. (See note on Luk_1:2.)
Written—Isa_52:7. To himself and his brother preachers sent forth by Christ, St. Paul exultingly applies those beautiful words of the prophet applied by Jewish commentators themselves to the days of the Messiah. Christ’s heralds are compared to messengers, appearing on the mountains about Jerusalem, bringing good tidings to Zion, the city of David. Their feet, nimbly bringing the joyous bulletin, are called beautiful, because whatever is dear to the heart is apt to seem beautiful to the eye. And these messengers, like Paul himself, were rapid of foot. They were neither sluggard nor settled, but zealous and itinerant.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv15–1815. except they be sent] Q. d., “If they…
15. except they be sent] Q. d., “If they be not sent, if they are held back by misguided jealousy, how can the predicted evangelization take place?” If Rabbinism were right, were in accordance with God’s will, in its practical denial of hope to the Gentiles, then missionary work, such as foretold, would be impossible; there could be no commission for it.
as it is written] Isa_52:7. The quotation varies from LXX., but is nearly with the Heb. The context in Isaiah points rather to “good tidings” to Israel than from Israel. But (1) the tidings is “Thy God reigneth;” and of this no greater proof could, or can, be given than the universal spread of the kingdom of Messiah; (and see just below, Isa_52:10, “all nations,” “all the ends of the earth;”) and (2) it is clear from the drift of many N. T. quotations that a reference to the “Israel of God” (the true Church of Christ) underlies the primary Jewish reference of very many of Isaiah’s prophecies. Thus St Paul sees here a prediction of the “beauty” of the tidings of that Salvation which was “of the Jews,” and is now for Jew and Gentile alike. See Eph_2:17.—In the Heb. the proclaimer is single; “him that bringeth, &c.”
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Some editors omit the words “that preach the gospel of peace;” but without sufficient reason. Probably St Paul had in view the previously-expounded “peace with God,” enjoyed by the true Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv15–18(15) The happy consequences of this preaching were already…
(15) The happy consequences of this preaching were already intimated by the prophet Isaiah.
Preach the gospel of peace.—These words are omitted in the group of oldest MSS., and should be left out in the text. The whole of the quotation is not given by St. Paul.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v16Vers. 16-18. But not all obeyed (or, hearkened to)…
Vers. 16-18. But not all obeyed (or, hearkened to) the gospel (or, good tidings). This means, apparently, that in the prophet"s representation of the proclamation of the good tidings all were said to hear, but not all to hearken, For Esaias saith, Lord, who Believed our report? (The Greek word here is akoh , the same as in ver. 17, there rendered "hearing," and corresponding to the verb akouein in vers. 14, 18) So then faith cometh of hearing, and hearing by the Word of God (rhmatov Yeou , God"s own Word, committed to, and spoken by, preachers duly sent). But I say, Did they not hear? The previous aorist, uphkousan , in ver. 16 having been understood as referring to the prophetic representations rather than to present known facts, the aorist hkousan here must, for consistency, be similarly understood, though with a view also to the actual universality of the gospel message. The unexpressed nominative to hkousan appears from the context to be men in general, not the Jews in particular. Israel is not specified till ver. 19. Yea, verily, their sound went into all the earth, and their words unto the ends of the world. (Psa_19:4) The "sound" and the "words" in the psalm are those of the heavens and the firmament. But in the second part of the psalm, beginning at ver. 7, the psalmist passes from God"s revelation of himself in nature to his revelation of himself in his Word. Still the psalm itself cannot well be understood as intimating the universal proclamation of the gospel. Nor is it necessary to suppose that St. Paul so understood it. Enough for him that the words he quotes express admirably what he desires to say.
Vers. 16-21. Israel"s unbelief.
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The more highly the apostle prized the gospel, the more sincerely and compassionately did he lament the folly and the guilt of those who deliberately or carelessly rejected it. Especially was his heart stirred to sorrow, when he observed how generally the glad tidings of life in Christ were rejected by his "kinsmen according to the flesh." Both upon the personal ground of relationship and association, and upon the general ground that Israel"s greater privileges involved greater responsibilities, Paul grieved over the want of faith in Christ manifested by so many of his countrymen.
I THE FACT OF ISRAEL"S UNBELIEF.
1. It had been predicted. In that remarkable anticipation of the sufferings and the glory of the Messiah which has won for Isaiah the designation "the evangelical prophet," there occurs an intimation that the Messiah should himself be despised and rejected of men, and that the news of his salvation should be disregarded by many for whose benefit it was intended.
2. Fact agreed with prophecy. Many sons of Abraham manifested Abraham"s faith. Of the early professors and preachers of Christianity, a large proportion were Hebrews. Yet, although individuals welcomed the gospel, the nation as a whole, who by their leaders and representatives had crucified and slain the Lord Jesus, certainly turned away from the message of salvation, which, after his ascension, his apostles urgently and faithfully proclaimed. They did not all hearken to the report and obey its summons.
II THE INEXCUSABLE GUILT OF ISRAEL"S UNBELIEF. This is made apparent by several considerations. It appears:
1. From the terms of salvation. "Belief cometh of hearing, and hearing by the word of Christ." No terms could be more righteous, more reasonable, more in accordance with the character of God or the necessities of men. Compliance with them involves no mental or social eminence, and is equally possible to those of all nations among men.
2. From the general diffusion of the tidings. Like the very light of the sun, like the voiceless witness of the heavens, the good news of salvation soon penetrated into the remotest and darkest places. Even the distant "sons of the dispersion" could not complain that they had been neglected. For the disciples of Christ, so far from keeping the good news to themselves, made it a point of conscience and religion to communicate to their neighbours the tidings of the advent and the mediation of the Son of God; whilst many, devoting themselves to the work of evangelization, deemed no journey too long to undertake and no perils too formidable to endure in the fulfilment of this sacred commission.
3. Even from the fact that many of the less-favoured Gentiles came to believe. It had been foretold by Moses and by the prophet Isaiah that the privileges which the Jews would despise and refuse should be offered to and accepted by the Gentiles. This came to pass, And it cut the apostle to the heart to remark that his kinsmen were rejecting blessings which the heathen to whom he preached were eagerly welcoming and receiving.
4. From the forbearance and gracious invitations of a heavenly Father. Again the apostle has recourse to the language of prophecy. How affecting is the representation here given of the patience, long-suffering, and kindness of God! He "willeth not that any should perish." Although the people oppose themselves, he does not soon weary of his invitations. He spreads forth his arms, as willing to welcome those who will return from their wanderings and be reconciled to him. So he stands, as it were, all the day long. Still, though he has long proffered grace in vain, the hands which might have been raised to smite are extended to rescue and to bless.
Vers. 16-21. The lesson of neglected opportunities.
I IT IS GOD"S PART TO PROVIDE THE OPPORTUNITIES. "Faith cometh by hearing, and hearing by the Word of God" (ver. 17). The apostle recognizes that men cannot be condemned for unbelief, if they have not had the opportunity-of hearing the gospel, No person will be condemned in the day of judgment who has not had the opportunity of salvation. And lest any one, applying this rule to the case of Israel, should suggest that they had not such an opportunity, he asks the question, "But I say, Have they not heard?" Can the plea of ignorance be put in on their behalf? Nay. "Their sound" (that is, the voice of God"s messengers, referred to in ver. 15) "went into all the earth, and their words unto the ends of the world." God has done his part for the enlightenment and salvation of men. He has revealed himself in his works of nature. He has revealed himself in his Word. He has revealed himself in his Son. Jesus is the Emmanuel, "God with us.
II IT IS MAN"S PART TO AVAIL HIMSELF OF THEM. The mere possession of gospel privileges is no guarantee of salvation, "But they have not all obeyed the gospel (ver. 16). Israel had the Law, with its types and ceremonies, pointing to Christ; their prophets, who spoke of him. Yet, with all their privileges, they rejected Christ. "He came unto his own, and his own received him not." It will not profit us that we have been brought up in a Christian home, in a Christian Church, or that we have had the Bible in our hands, unless we ourselves "obey the gospel," accept its invitations, respect its precepts, and submit ourselves to Jesus as our Saviour and our King. Yet there are many who are resting entirely upon their privileges, without exercising that living personal faith in Jesus Christ for which these privileges afford the opportunity and the help.
III OPPORTUNITIES NEGLECTED WILL BE TAKEN AWAY. Israel had been from the beginning forewarned of this. So long ago as the time of Moses it had been said to them, "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you" (ver. 19). Then Isaiah repeated a similar warning," I was found of them that sought me not; I was made manifest unto them that asked not after me" (ver. 20). The same lesson in the history of Israel is repeated by Christ more than once in his parables. In the parable of the wicked husbandmen, the lord of the vineyard is represented as letting out his vineyard "unto other husbandmen, who shall render him the fruits in their seasons". (Mat_21:41) The same lesson is taught in the parable of the wedding-feast, where the invitation, rejected by the regularly invited guests, is sent out to the highways and hedges. We have the same truth in the parable of the talents. "Unto every one that hath shall be given... but from him that hath not shall be taken away even that which he hath". (Mat_25:29) The history of the Jews is a solemn warning against the neglect of opportunities. It is a solemn warning to all those who, though brought up in Christian homes and in a Christian land, make light of the blessings of the gospel, resist its invitations, and set at naught its counsels. C.H.I.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv16–18But they have not all obeyed the gospel.
Rom_10:16
But they have not all obeyed the gospel.
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For Esaias saith, Lord, who hath believed our report?
Obedience to the gospel
1. Paul prevents an objection to that which was said concerning the preaching of the gospel to the Gentiles, that it was of God. As if some Jew should say, No, Paul, God never sent you to preach to them, for if He had He would have sent you first to us, and have blessed your labours; but the greater part obey you not, either of Jews or Gentiles. This Paul answers by a concession, with a correction annexed, as if he should say, Indeed all do not obey the gospel, yet you Jews are not to be offended, because, as our sending was foretold, so your and their incredulity; and the small fruit and effect was foretold also.
2. All have not obeyed, i.e., believed. So called because obedience is an inseparable effect of faith. So we say of the trees in our orchards, this is a pear, that a plum, when they are the trees that bear such fruit; so faith is the tree that bears the fruit of obedience. The obedience of faith is twofold. First, of reason, when it gives place and way to the gospel, though it conceive it not. For the gospel goes beyond reason, as in the point of the Trinity, incarnation of Christ, justification of a sinner before God, resurrection, etc. Abraham believed (2Co_10:5) above or against reason, and the gospel is said to bring into subjection our reason. That of works is when we observe the law, for faith worketh by love (Gal_5:6), and is to be shown by our works.
3. When the gospel is preached all are not converted by it and believe it (Joh_3:32; Joh_12:37; Mat_20:16; 2Th_3:2).
I. Faith is called obedience. Obey thou in life, and make thy reason obey. No man standing on his own reason ever believed; an unsanctified wit is a great hindrance of faith. The greatest philosophers (Act_17:18) most resisted Paul, as our greatest politicians most scoff at preaching of the Word.
II. All are bound to hear, and nothing so worthy to be heard as the gospel. Let us say of hearing, as Paul speaks of knowing it, viz., that he esteemed to know nothing besides (1Co_2:2). The nurses song doth not so quiet the babe as the preaching of the gospel the conscience. It is the hand of God offering us forgiveness of sins. He, therefore, who hath ears to hear, let him hear. If thou wilt not now hear that which may profit thee, thou shalt hear one day that which will make thy heart to ache, even this, Go, you cursed, etc.
III. Ministers must be affected and grieve when they see the company of reverent hearers so thin, and their labours so fruitless. The prophet here complains of this; so Christ groans for the hardness of the peoples hearts, and weeps over the stubbornness of Jerusalem. The shrewdest turn to be done to a minister is to deprive him of the joy of his labours, and the way to rejoice them is to embrace the gospel they preach.
IV. Isaiah and Paul gave not over, though they had cause to complain. As the physician omits no point of his art, though the recovery of his patient be desperate, so, though we preach to many desperate and scoffing hearers, we must not give over, but rather use the more diligence.
V. Although faith cannot be without preaching going before it, yet preaching may be without faith following it. As that which is to be known may be without the knowledge of it. There are two things required to faith: the determination of that which is to be believed, and the inclination and persuasion of the heart to believe. Preaching determines, but it is God who persuades by preaching. God can do it without preaching, but preaching cannot do it without God. Our voice can say repent, but it is God only that gives repentance. Paul preacheth to Lydias care, but God hath the key of her heart. (Elnathan Parr, B.D.)
Disobedience to the gospel
1. Man is the same disobedient creature under all dispensations. We bemoan his rejection of the gospel, and so did Isaiah, who spoke in the name of the whole company of the prophets.
2. It is one of the greatest proofs of the depravity of mans heart that he will no more obey the gospel than the law, but disobeys his God, whether He speaks to him in love or in law. Men will sooner be lost than trust their God.
3. When any receive the gospel it is a work of grace--the arm of the Lord is revealed; but when they refuse it it is their own sin--they have not obeyed the gospel.
I. The gospel comes to men with the force of a command. It is not optional to men to accept or refuse it at pleasure (Act_17:30; Mar_1:5). To refuse to believe is to incur great sin (Joh_16:8). There is a death penalty attached to disobedience (Mar_16:16). It is so put--
1. To secure the honour of God. It is not the offer of an equal to an equal, but of the great God to a condemned sinner.
2. To embolden the proclaimer of it. The minister now speaks boldly with his Masters authority.
3. To remind him of his obligations. Repentance and faith are natural duties from which the gospel does not exonerate a man, although it blesses him by bestowing them upon him.
4. To encourage the humble seeker. He must be at full liberty to believe in Jesus, since he is commanded to do so, and threatened if he does not do so.
5. To suggest to men the urgent duty of seeing to their souls welfare. Suicide, whether of the body or of the soul, is always a great crime. To neglect the great salvation is a grave offence. The gospel is set forth as a feast, to which men are bound to come, under penalty of the Kings displeasure (Mat_22:1-7). The prodigal was right in returning to his father; and if he was right in doing so, so would each one of us be in doing the same.
II. What, then, are the claims of the gospel to obedience?
1. The authority of the sender. Whatever God commands, man is under bonds to do.
2. The motive of the sender. Love shines in the gospel command, and no man should slight infinite love. To refuse to obey the gospel of salvation is an insult to Divine love.
3. The great gift of the sender: He has given us His only begotten Son. To refuse Jesus is a high affront to measureless love.
4. The reasonableness of the demand of the sender. Should not men believe their God and trust their Saviour?
5. The earnestness of the sender. His whole heart is in the gospel. Note the high position which the scheme of salvation occupies in the esteem of God. Shall we not obey an appeal put before us with such energy of compassion? Ask your own consciences whether you do right to refuse or neglect the gospel of the grace of God. Ask those who are now saved what they think of their long unbelief. Do not incur a world of regrets in after years by long delays. Do not jeopardise your souls by refusing the gospel.
III. What is the obedience required by the gospel? Not mere hearing, crediting, liking, professing, or proclaiming; but a hearty obedience to its commands. It claims--
1. Faith in the Lord Jesus Christ.
2. Renunciation of self-righteousness and confession of guilt.
3. Repentance and practical quittance of sin,
4. Discipleship under the Lord Jesus; and this means obedience both to His teaching and His example.
5. Public confession of His name, in His own way, namely, by baptism. Conclusion: If you refuse to obey the gospel your hearts will harden to a deeper unbelief. Others will obtain the blessing which you refuse; and this will deepen your own condemnation (Rom_10:19). You will die in your sins, with your blood on your own heads. (C. H. Spurgeon.)
An incredible rumour
About 700 B.C. there was a great revival in Israel. The songs of pure worship were heard again in the temple, and the people bowed at the altars of Jehovah. This return to truth and righteousness was, however, merely temporary. It was as the flashing of Northern Lights: the returning darkness was deeper than ever. King and people went back to their abominations, and the prophet disappeared in the gloom of the gathering night, uttering this sad lament, Who hath believed our report? and to whom is the arm of the Lord revealed? Seven hundred years went by, and around the spur of Mount Olivet passed a procession on its way to the Holy City. Hosanna! Hosanna to the Son of David! cried those that went before and those that followed after. Jesus entered the temple, and from the porch where Isaiah had vainly besought the people to repent and believe He preached the glorious gospel. But in Him there was no form nor comeliness that men should desire Him. The heart of the people was in no wise changed, as Esaias had written, Who hath believed our report? and to whom is Gods arm revealed? When all was over and the glorious work had been verified by the Saviours triumph over death, Paul, writing to the people of Rome, bids them believe that their salvation is near; he would have them rejoice in the good news of deliverance from sin. Yet still the message was rejected, and the apostle finds utterance for his disappointment in the prophets words, Who hath believed our report? and to whom is the arm of the Lord revealed? And here am I, eighteen hundred years after, preaching the same gospel. Has human nature changed in the meantime? There are multitudes who still reject the offer of redemption in Jesus Christ. What is this report which the people so persistently reject? It is the story of Gods intervention in behalf of our ruined race. The greatest blunder that a human soul can ever make is to refuse the proffer of salvation in Jesus Christ. And pride is at the bottom of it.
I. Pride of intellect. We all know something, and none knows over-much. A little learning is a dangerous thing. The temptation is to reject everything which does not fall within the grasp of reason. Observe some of the fundamental facts of the gospel over which we stumble because they baffle us.
1. The manger. Not for a moment must it be supposed that a finite mind can comprehend the mystery of the Incarnation. That, however, is absolutely no reason at all why we should reject it.
2. The Cross. How can the innocent suffer for the guilty? How can the Infinite God bear the sins of His creatures? How can justice be satisfied by vicarious pain? But the mystery of Gods vicarious death in our behalf is really no more incredible than the lower but like mystery of a mothers love. And a mothers love is the commonest thing in the world.
3. The open sepulchre. He that was dead is alive again. This also is repugnant to our reason. And yet life out of death, the mystery of mysteries, is all around us and ever forcing itself upon us.
II. Moral pride. The worst of us thinks moderately well of himself.
1. The suggestion of sin is abhorrent to us. It disturbs our equanimity; it troubles our sleep. Christ tears away the turf from our assumption of virtue and exposes a graveful of dead mens bones and uncleanness. Little wonder that a sinner will have none of it.
2. We do not like the notion of repentance. We all would kill John the Baptist could we catch him.
3. The doctrine of free grace is repugnant to us. We would cheerfully pay; but Croesus himself could not, with all his generous possessions, buy one of the clusters from the kings vineyard. We would be glad to suffer if suffering could expiate the mis-lived past; but we cannot. Christ has suffered once for all. What then remains? How shall a sinner be saved? By simply accepting the proffer of pardon and life. He that believeth shall be saved. Is this all? Ay; and it is the slightness of it that offends us. We must become nothing in the presence of Christ, to the end that Christ may become everything to us. There are two concluding thoughts.
(1) The report that God has loved us and given Himself for us is true. This is the news, the god-spel, the glorious gospel of the blessed God.
(2) And if it were not true, still let us cherish it. If it be only a fond delusion, let us in any case continue in it. If but a dream, let no rude hand or unkind voice awake us. If there is no God, no Almighty Friend to care for this world and its suffering creatures, still let us dream of a kind Providence and murmur in our sleep, Abba Father. But the gospel is true. We speak that we do know and testify that we have seen. Gods arm hath been made bare for us. (D. J. Burrell, D.D.)
The gospel report
I. The gospel is a report.
1. It is not a new report. It is that which was first heard by our first parents, Thou shalt bruise his head. It is the same which was received by the patriarchs and prophets, of whom it is said, These all died in faith. It is the same which began to be made by Christ, when in the fulness of time He brought life and immortality to light by the gospel. Novelty is sometimes pleaded against the preachers of the gospel. There is, indeed, a sense in which it is new; its excellence can be known only by experience.
2. But, if it be not new, it is full of truth. Your attention might perhaps be excited by a report that is not true, as some of you may have been excited by the mimicry of the stage, or as others may have poured tears of sensibility over a romance. But all is truth, all is reality here.
3. But supposing it to be true, is it interesting? Is this report an important one? Yes, it is as good as it is true, as true as it is good. There is something striking in the scheme of the gospel. Infinite wisdom is displayed in it, infinite grace is manifested in it; it is infinitely glorious in its effects. Drop it in a town, in a village, in a family, its influence will be soon felt. It does more than all the wisdom of the senate--than all the maxims of philosophers--than all the power of armies.
II. This report is connected with faith. Else it is made in vain. The complaint is, Who hath believed our report? I do not mean a family faith, for the exercise of which a man can assign no other reason than that his father believed so before him. Nor do I mean a geographical faith, by which a man makes a profession of Christianity merely because he lives in a Christian country. I speak of genuine faith. This is a Divine principle, and it produces Divine effects. It is of the operation of the Spirit, and it is always accompanied by proper fruits. Wherever the gospel report is carried, it carries the obligation to believe it, for there is--
1. Sufficiency of object. Christ, who was made sin for us, though He knew no sin, and who is as willing as He is able, and as able as He is willing, to save to the uttermost.
2. A sufficiency of authority to warrant all that the sinner expects. The Saviour came to seek and to save sinners. And is not this your character?
3. A sufficiency of invitation. The language of this report is, Come. The Old Testament says Come--Come, and let us reason together, etc. Ho, every one that thirsteth, etc. The Lord Jesus Christ says, Come--If any man thirst, let him come to Me and drink--Come unto Me, all that labour, etc. And the Spirit and the Bride say, Come, etc. (W. Mann, A.M.)
Mans treatment of the gospel
I. This quotation is regarded by Dean Vaughan as the citing of a parallel case. The gospel is sent to all; but (it may be objected} not all obey. It is true. That complaint is as old as Isaiahs time: who believed? This failure did not stop Isaiahs utterance, nor is the same experience any argument against the universal proclamation of Gods message now.
II. Dr. Hodge considers it as a proof. The complaint of the prophet was not confined to the men of his generation. It had reference mainly to the general rejection of the gospel, especially by the theocratical people. Christ came unto His own, and His own received Him not. And this was predicted of old.
Hearing and hearkening:--
I. You have all heard. These are the days in which knowledge is increased in the earth, and many run to and fro. The Maories of New Zealand have heard of a Saviours love, and many of them have rejoiced in it believingly. Throughout the world the gospel is winning its widening way, and on the wings of mighty love it flies, scattering its treasures in its flight. But, apart altogether from the condition of the heathen world, the fact remains that all of you have heard the gospel. I talk to one who, though he sits in darkness still, cannot plead that no day-star has arisen. You remember, doubtless, the touching story of the dying gipsy boy who, being visited by a lady who told him of Jesus, the Saviour of sinners, poured this doleful lament into the missionarys ears, Nobody ever told me! Nobody ever told me! He died, muttering words which to his mother were altogether unintelligible, but which the good lady understood; for, as his spirit passed away, he shook his head and wept bitter tears, saying, Nobody ever told me! My friends, you cannot make that excuse before the throne of God, for you have all heard the gospel.
II. Let me try to show you the difference between hearing and obeying. The fact that the apostle laments that they did not all obey, implies that some did. Wherever the gospel is preached some will receive the truth in the love of it. But, alas, I must confess that in New Zealand, as well as in Old England, there are many who, though they hear it, do not hearken to it. I will try to show you the difference. We have in the Colonies a custom in connection with the Fire Brigade which will illustrate my point. The city is divided into numbered wards, and when the alarm has been sounded, the bell tolls out the number of the ward in which the conflagration has occurred. By this arrangement those who are from home, attending a service or visiting their friends, are informed of the locality of the fire. Suppose the system could be amplified, so that every street and house were indicated; what eager listening there would be! When the bell had finished clanging its alarm, would not every householder count the strokes? and he who heard the number of his house sounded out, would have wings to his heels immediately, and rush away to save his children and his goods from the fiery element. Now, it is when the gospel comes home to a man like that--when he hears his number rung out, and feels that his soul is in danger of eternal burning--when the finger of God points at him as Nathans did at David, and a stern voice declares Thou art the man--then it is that he has given up hearing for hearkening, and hearkening becomes equivalent to obeying. Then he hastens to the Saviour, saying, I flee unto Thee to hide me. Perhaps another illustration will make this clearer still. There is a large crowd in the street, and I hear the bellmans ringing, and his stentorian voice crying out, Oh yes! oh yes! oh yes! He proceeds to announce that as the inhabitants of the town are perishing for lack of bread, and shivering for want of clothing, certain friends have opened a soup kitchen yonder, and others in another place are giving blankets and clothes away. The starving, shivering people listen with all-eager interest. Oh, what glad tidings it is to them--bread enough and to spare! Oh, they say, this is just the thing for us. No, they do not stop to say that. Away they go, without comment, to receive the bounty. They listen first, and then they hearken. They no sooner hear than they obey. But, while the crowd was listening to the bellman, a fine lady in a grand carriage said to the coachman, John, what is the matter there? Just pull up a minute. I would like to see what is wrong. Thereupon the splendid equipage neared the crowd, but did not remain, for her ladyship was disgusted as soon as she saw so many poor, hungry, ill-clothed folk, and said, peevishly, Drive on, John; drive home. She did not want any soup and blankets--not she. She could readily have spared half of hers for the poor and needy, so of course she does not obey the bellman. I am persuaded that the great reason why there are so few hearkeners among so many hearers of the glad tidings is that they do not realise their necessities.
III. Now, lastly, let me urge you to obey. You have heard the tidings. You cannot doubt that it is glad tidings. Procrastinate no longer. Accept the joyful tidings and the Saviour of whom the tidings speak. Why do so many remain disobedient to this heavenly vision? Either they do not realise their need, or else they do not recognise the richness of the supply. It must be one or the other. Stretch yourselves in imagination on a couch. You are lying half asleep in a room on the wall of which is a simple picture. At a cottage door a poor wayfarer sits upon a fallen log. He looks hungry and tired; and just in the porchway there stands a kind-looking country woman with a baby in her arms, and a little child beside her with a basin of porridge or of soup in its hands. The little one is being taught by its mother to be good and kind to the poor. How is it that want and weariness do not eagerly accept kindness and refreshment? The answer is found in the fact that it is not real life at all; it is only a picture. The man has no real needs, he is not actually hungry, nor is it a basin of porridge at all, and the smile on the womans face is only pictured. There is nothing real in all of it, or the dinner would soon be demolished, the famished fed, and the giver gratified. There are some who do not accept the offered mercy because its glorious reality has never dawned upon them; nor are they aware of the reality of their need, though they may have a dreamy sense of the fact that something is wanting. (Thos. Spurgeon.)
Mans treatment of the gospel, indifference
How many hear the gospel with unconcern! A telegram on the Exchange--they read it with both their eyes--will there be a rise or fall of stocks? An article from which they may judge of the general current of trade--how they devour it with their minds, they suck in the meaning, and then go and practise what they have gathered from it. A sermon heard, and lo, the minister is judged as to how he preached it--as if a man reading a telegram should say the capital letter was not well inked on the press, or the dot to the i had dropped off the letter; or as if a man reading an article of business should simply criticise the style of the article instead of seeking to get at its meaning, and act upon its advice. Oh, how men will hear and think it to be right, to be the height of perfection to say they liked or disapproved of the sermon! As if the God-sent preacher cared one dolt whether you did or did not like his sermon, his business being not to please your tastes, but to save your souls; not to win your approbation, but to win your hearts for Jesus, and bring you to be reconciled to God. (C. H. Spurgeon.)
Indifference: the cause of discouragement
Why do I sit as if I were asleep when I play? said Rubinstein, in reply to a question. I will gladly tell you how that is. Some five years ago I gave a concert in London. My audience seemed very interested, and I myself was well disposed. As I was playing Beethovens Appassionata, without thinking I looked around, and there, at the other end of the piano, I saw a lady gossiping as fast as possible! It was like a douche of ice-water. I closed my eyes at once, and since then I have never dared to even cast a glance at an audience.
Indifference no reason for despair
A minister with a large congregation came home one day in great trouble and told his wife that he was almost out of heart, and felt very much like resigning his place and giving up his work. And what makes you feel that way? responded his wife. Well, said the minister, everything seems to be going wrong. It is so difficult to keep people interested in religion, and so many seem to be almost wholly indifferent. So you would like to have everybody and everything just right, would you? said his wife. That is it. Very well, continued the wife, then you could resign; then your work would not be needed. But as things are you should hold firmly your place, for the reason you have given is just why you should work on.
Indifference: its prevalence
Is earnest faith declining? The tendency seems to be decidedly in this direction. Even in secular affairs, The Times tells us, Nothing is more remarkable than the complete extinction of that keen interest, that intense faith, and that eager hope, which manifestly inspired the politicians of half a century ago, and made their influence felt among all classes of the community. In religious circles it is common to hear comments on the indifference of a large number of persons who go to church, the absence from their minds of anything like powerful convictions, and the easy nonchalance with which they pass by great and solemn inquiries, the importance of which used to be felt by nearly all. Ministers of the gospel, therefore, who have the responsibility of guiding the Church, have need to remember that if they would see an earnest faith on the part of their people, nothing is more necessary than that their own hearts be pervaded by it, and if they would see that faith controlling other mens lives it must very really control their own. (A. M. Fairbairn, D.D.)
Indifference: the prevalent
The grossest form of indifference is cynicism. When one hears certain men talk of Christ and His religion with a half-patronising tone, or reads their writings in which His character and works are subjected to a criticism that is simply insolent, one is appalled by such flagrant indecency. This is an indifference that is not common, however, but yet its infection may quickly spread if ever the poison of a profane irreverence has prepared any section of society for its reception. The indifference that is fashionable is formalist. There are thousands to whom religion is merely the adaptation of a certain conventional habit of respectable observance. They are Christians because they live in Christendom; Protestants because they live in England; Church people because their parents were so. In church there is an indifference about the service, the prayers, the sermon. It is a ceremony performed, not for Gods glory, but for customs sake, as the right thing to do, not because it is a privilege and a joy. And from one Sunday to the next, unless there is a custom of family prayers, the question of religion simply never once strikes them as forming any part of every-day life. The service, the preacher, the doctrine, the style, may be occasionally discussed in intervals between other topics of the day--politics, amusements, the weather--but that is all. About the things of Christ and of God there is the most supreme indifference. Across the smooth surface of that mental and spiritual unconcern not a ripple is ever stirred by any breath of life from above, or any blast of terror from beneath. (R. F. L. Blunt.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv15–1815. But how shall they preach, except they be…
15. But how shall they preach, except they be sent? Those must go out to them who have knowledge of the gospel. Hence it was needful that the apostles and evangelists be sent. Hence Christ said, “Go into all the world and preach to every creature.” Thus Paul shows the duty was laid upon him to preach to Greek as well as Jew. As it is written. Isaiah 52:7. This message was to the Gentiles blessed tidings, and the passage quoted from Isaiah shows, under a figure, how those would rejoice who believed the glad news. See Acts 13:48.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v18Rom_10:20.—εὑρέθην, I was found; used of God when exciting…
CRITICAL NOTES
Rom_10:20.—εὑρέθην, I was found; used of God when exciting men by His benefits to seek and worship Him.
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Rom_10:21.—Eben Ezra informs us that Moses Hacoben said Rom_10:20 is to be understood of the nations of the world, as if it had been said, I am found of nations which are not called by My name, but to My people have I stretched out My hands; and so the apostle interprets and applies the words here. ἀντιλέγοντα.—The very word used by the Jews at Rome to describe the treatment received by the gospel from themselves—i.e., gainsaying. Moses declares that a despised nation may become beloved.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_10:18-21
Rejected Israel without excuse.—St. Paul, while establishing his own argument, throws blame upon Israel. If the new gospel be so good, and if it have been widely preached, why so little reception? Old questions which are still being asked. St. Paul shows that rejection is in harmony with prophetic utterance. Rejecters disobey to their own damage, and will be left without excuse. The word is preached, the blessed sound goes forth, but Israel rejects. The preacher must do his work, though few be saved. The preacher must hold on his course, though moderns say, Why all this preaching? We know as much as the preacher. If they know, they do not evidence their knowledge by their practice. If they know and do, let them support the preacher who carries the message of life to the not-knowing ones. If they know, let them listen to the preacher who strives to extend their knowledge, to quicken the heart. Perhaps we need more heart work in these days. Emotional preachers may have a special work in these times of increasing knowledge.
I. Divine wooing.—A strange reversion. God woos man, and man should woo God. The prophet represents God as standing with stretched-forth hands. The prophet is here strongly anthropomorphic. The eternal Spirit is likened unto a human father or mother stretching forth hands to a wayward child. Does not the divine Prophet teach somewhat of the same in the parable of the prodigal son? The eternal Father sends out His love to woo back the prodigals from their wretchedness. Love sends forth its messengers. As the heavens and their hosts proclaim God’s existence and perfections to the whole universe, and, mute as they are, make their voices re-echo in the hearts of all men, so, says St. Paul, with a sort of enthusiasm at the memory of his own ministry, the voice of the preachers of the gospel has sounded in all countries and in all the cities of the world.
II. Divine retaliation.—The law of nature is the law of God. Like is returned by like. Reject the good, and the good rejects; reject the Stone of salvation, and it becomes a stone of destruction. “On whomsoever this stone shall fall,” etc. “I will provoke you to jealousy.” Strong expressions from the mouth of infinite Love. A foolish nation will anger an over-wise, a self-righteous, and a confident nation. How often the no-people anger the people of high looks and lofty mien! As the wheel of time turns the nobodies become the somebodies, even in social spheres. Foolish nations become the ruling nations. God’s fools will reign everlastingly. Israel rejects, and Israel is forsaken. The Church leaves its first works, and the candlestick is removed out of its place. Let modern Churches take warning. We sometimes fear that the divine candle is not burning brightly in our modern Christianity. Awful will be the doom if Anglo-Saxon Israel is provoked to jealousy by them that are no-people, and moved to anger by a foolish nation being blessed.
III. Divine satisfaction.—Eternal love must be satisfied. It must find a people on whom to bestow its caresses. Jesus must see of the travail of His soul. If His own people reject, He will find believers among the Gentiles. Israel knew this, and cannot complain. If Israel were blessed with the largeness of divine love, it would not seek to complain. But oh the narrowness of humanity! The missionary spirit is of slow growth, and seldom reaches large size in our selfish human nature. How little gratification we really receive from the news that nations are being born into the spiritual kingdom! The nearer we get to the divine, the gladder we shall be that Christ is found of them who sought Him not, that He is made manifest unto those that asked not after Him. Let us pray for largeness of love. Let us seek to be all-inclusive, world-embracing, in our spiritual desires. Light diffused is light increased. The missionary spirit has reflex blessings. Doing good to others, we do good to ourselves.
SUGGESTIVE COMMENTS ON Rom_10:18-21
God has not failed in His part.—It is not God who has failed in His part. No; they who have not-believed (the majority of Israel) cannot excuse themselves by saying that the mission, which is an essential condition of faith, was not carried out in their case. There is not a synagogue which has not been filled with it, not a Jew in the world who can justly plead ignorance on the subject. Μὴ οὐκ ἤκουσαν: “It is not, however, the case that they have not heard, is it?” Evidently the apostle is speaking of those who have not believed, consequently of the Jews. How can Origen and Calvin think here of the Gentiles? It is the case of the Jews which is being pleaded. The pronoun αὐτῶν, their (voice), refers not to the subject of the previous sentence, but to that of the sentence of the psalm quoted by Paul: the heavens. No one certainly will think that Paul meant here to give the explanation of this passage; it is an application of the psalmist’s words, which is still freer than that made of the passage from Deuteronomy in Rom_10:6-8. The apostle has just advanced, and then refuted, a first excuse which might be alleged in favour of the Jews; he proposes a second, the insufficiency of which he will also demonstrate.—Godet.
A foolish nation and an impious nation identical.—“By a foolish nation I will anger you.” This is a repetition of the same sentiment. By a “foolish” nation is to be understood an “impious” or “idolatrous” nation. The worshipping of idols being one of the grossest follies of which rational beings can be guilty, idolaters are called in Jewish Scriptures “a foolish people,” and the meaning of the words is this: “By receiving into the number of any Church and people the Gentiles who have been accustomed to the worship only of idols, I will excite the anger and envy of the Jews.” And that at the commencement of the Christian era this prediction was fulfilled, both by the reception of the Gentiles into the Church of God, and by the jealousy and anger which this extension of the means of salvation produced among the Jews, is amply verified by the history. Thus when Paul preached the word of God to the Gentiles of Antioch, in compliance with their earnest request, the Jews, we are told, “when they saw the multitudes that came together, were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.” And when they found no other means of preventing the apostles from preaching to the Gentiles, they raised a persecution against them, and expelled them out of their coasts.—Ritchie.
The gospel like a light shining in darkness.—When the gospel comes, it is like a light rising upon the darkness, and dispelling it: it is light unanticipated, unsought. Jehovah came to the Gentiles by the gospel, like a person paying an unlooked-for visit—an unknown stranger arriving suddenly. The whole language of God by the prophet evidently conveys the idea of previous ignorance and sudden manifestation; and this manifestation followed by the finding, on the part of those to whom the discovery is made, of Him by whom it is made. The idea of suddenness is strongly expressed by the words, “I am found of them that sought Me not.” The finding is not represented as the result of a long process of previous seeking—of “feeling after” God. The Gentiles, immersed in all the ignorance and stupid sottishness of their idolatries, received the “knowledge of the only true God and of Jesus Christ whom He has sent,” as a prisoner who had been long immured in the gloom of a dungeon, without a ray of light, and to whom darkness had become so familiar that he had given up thinking of anything else, would receive the beams of heaven, on the window being suddenly opened that had been closed and fastened with bars of iron.—Dr. Wardlaw.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn v1818. “But I say, Have they not all heard?…
18. “But I say, Have they not all heard? yea truly: their voice has gone into all the earth and their words unto the ends of the world.” How do we reconcile this statement with the preceding? But a minority in Paul’s day had ever heard the verbal gospel. The same minority on earth as to the auricular proclamation still obtains. The solution of the problem is the simple fact that the holy Ghost, who is the only real Preacher on the earth, men and women only serving as telephones, is actually in every nation under heaven, having spoken to every responsible human being in every age and race. Therefore, Paul says (Chapter 1:20) that even the heathens are left without excuse. While human agency is God’s appointment and a glorious means of grace, yet the great Gospel Preacher is everywhere speaking to every immortal soul and preaching the unsearchable riches of Christ.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn vv15–18and how shall they preach, except they be sent?…
and how shall they preach, except they be sent? [Sending is the last step as we reason backward, but the first as we look forward toward salvation; for, as Gifford observes, "Paul argues back from effect to cause," so that, turning his series around, it will read, Sending, preaching, hearing, believing, turning to or calling upon God, salvation ( Act_8:4-39 ). In these days of missions we have grown so familiar with the gospel that the idea of sending has become fairly limited to the transportation of the missionary; when, therefore, we enlarge Paul's sending till it includes the idea of a divine commission or command to go, we feel that we have achieved his conception. But the thought of the apostle is wider still. With him the sending finds its full meaning in that unction of God which provides the messenger with a divine message, a message of good news which only the lips of God can speak, a message which he could gather from no other source, and without which all going would be vanity, a mere running without tidings. Compare Paul's vindication of the heavenly origin of his message ( Gal_1:11-24 ). To understand the relevancy of the quotation with which the apostle closes the sentence, let us remember that while this is an argument, it is also, by reason of the matter argued, a hymn of praise, a love-song, a jubilation, an ecstasy of joy. How could it be otherwise? Now, at Rom_8:28-30 the apostle presents the heaven-forged links of the unbreakable chain of God's holy and gracious purpose to glorify man. Having presented that chain, he devotes the remainder of the chapter (31-39) to an elaboration of the joyful confidence which wells up within him at its contemplation, for a heart of flesh could not do otherwise. So here the apostle has presented the links of the corresponding chain--the chain of means whereby the purpose is effected or consummated, so that man is saved or glorified; and that chain ends, as Paul inversely counts its links, in the unspeakable honor of being a messenger of God, sent to bear the gospel of Christ to a dying world. Could the apostle pass this by and stick to his argument? (Comp. Eph_3:7-12 ; Act_26:17-18 ; Rom_15:15-16 ; Gal_1:15-16 ) Nay, if he did so, would it not weaken his argument? For, while the passage at Rom_8:31-39 ; and the quotation here about "beautiful feet," may not fit in syllogistically, they have unspeakable power suggestively; for the first pictures that peace of God that passes all understanding, which the Jew was rejecting: and this second depicts the glorious ministry of God's mercy to the lost and life to the dying, which the Jew was missing by his proud unbelief.* Let us note in passing how Paul's argument emphasizes Christ unto the unbelievers. "All this," says Plumer, "relates to Christ, Jehovah. The prayer is to him or through him; the faith is in him; the report respects him; the heralds are his messengers; the sum of all they proclaim relates to his person, work, offices and grace; he is himself the chiefest among ten thousand and altogether lovely." With this introduction we are ready for the quotation] even as it is written, How beautiful are the feet of them that bring glad tidings of good things! [ Isa_52:7 . Paul quotes enough to suggest the full passage, which reads thus: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth!" Paul quotes this exuberant, throbbing joy of Israel's prophet which expressed his own feelings, as a sharp contrast to the sullen, malignant, vindictive spirit of those to whom he prophesied. How acceptable was Paul and how glorious his world-wide message as visioned to the evangelical Isaiah! How despisable was Paul, and how abhorrent his message, to the Israel of the gospel age! The contrast suggests that some one erred: which was it? Were the prophet and apostle indulging in a sinful joy? or were the Jews playing the fool of all fools in excluding themselves from it? Though the citation from Isaiah has a primary reference to the restoration of the Jews from the land of exile, yet it is unquestionable Messianic, for that very restoration from exile "derived all its value," as Hodge observes, "from being introductory to that most glorious deliverance to be effected by the Redeemer." "That return," says Alford, "has regard to a more glorious one under the future Redeemer." Besides, the prophet has been talking of Messianic times, when "the glory of Jehovah shall be revealed, and all flesh shall see it together" ( Isa_40:5 ). "Jewish expositors," says Tholuck, "no less apply to the Messias almost the whole of the chapter (Isa 52), besides the quotation. (See Wetstein, ad h. l.)." The law was to end in the gospel, and Israel was to be the apostles of this joyful development, but failed through blindness as to the personality of the Messiah (a suffering sacrifice for sin, and not a great conqueror and temporal ruler); through ignorance as to the nature of the gospel (salvation by faith and not by the accident of Abrahamic descent); through a bigoted narrowness which took offense at the gospel's universality (a universality which offered salvation to Jew and Gentile on equal terms, and was devoid of all partiality). Thus it happened that Paul ran, and Israel forbore. Finally, as to the words of Isaiah, let us compare them with 2Sa_18:26 : "And the king said, He also bringeth tidings. And the watchman said, I think the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man and cometh with good tidings." Here we see that men were known by their running, and their tidings known by their character. With these facts before us, the imagery of Isaiah becomes complete. Jerusalem, the daughter of Zion, bereft of all her children by the Babylonians, sits in sackcloth, covered with the dust of mourning and bowed with grief as though drawn down with chains about her neck. Suddenly the phantom watchmen on her desolated walls see her Ahimaaz--her good man that cometh with good tidings!--tidings of the return of all her lost children! Far off upon the mountains the swift glint of the white feet tell of that speed of the heart which urges to the limit of human endurance. With such a message what place is there for weariness! All the long miles that lie behind are forgotten, and as the goal comes in view the wings of the soul possess the feet, and the pace increases with each step as the runner presses toward the mark or prize of his heart's desires! Ah, how beautiful upon the mountains are the feet of him that bringeth good tidings! Sing! watchmen, for ye shall see face to face how Jehovah returned to Zion to glorify and comfort it with his presence. Awake, awake, O Zion! Shake off thy dust, loose thyself from the bonds of thy neck, and put on thy beautiful garments, O Jerusalem, for the messenger of salvation is at thy very gates, and how beautiful is his approach! He tells of thy children who are coming! coming! journeying homeward behind him! No wonder that with this imagery before him Paul clung to the figure of the runner to the very end ( Phi_3:12-14 ; 2Ti_4:7 ). No wonder, either, that he could not forbear adding this quotation as the climax of his argument, that, having reared a granite mountain, he might cap it with the glorifying coronet of sunshine upon snow, thus making his argument as persuasive by its glory as it was convincing by its power. No wonder that he discerned the Messianic meaning of Isaiah's message, patent even to uninspired eyes. Having thus completed the circle of his argument from the message to the universality of the message, thence to the extension of it, and thence again to the means of extension, and finally back to the message itself as glorified in the vision of the prophet, the apostle is ready once more to grapple the Jew and show his inexcusable sin in rejecting the message. However, before discussing what follows it is well to note that its connection of ideas is uncertain, so much so that Stuart justly complains of not having found a single commentator who gives him satisfaction respecting it. The connection is not stated, and is therefore difficult. To solve the problem we must find the unspoken thought in the mind of the apostle, and we think it is this. The glorious chain of God's purpose to glorify men ( Rom_8:28-30 ) and this equally glorious chain of means to that end, ought to make the gospel as universal as God designed it to be; but, nevertheless, so great is man's sinful perversity, such is not the case; and the Scripture so foretold it, and, in foretelling, explained it, and exposed the reason. Hence he continues]
* To avoid encumbering Paul's argument we have given the briefest possible interpretation of "sending," but as sending is the bottom of the heavenly ladder the top of which reaches unto salvation, it should be fully understood. The first sending was by the Father, and of this sending Jesus was both messenger and message. The next sending was that of the twelve and the seventy, a sending which culminated in the great commission ( Mat_28:19 ; Mar_16:15-16 ; Luk_24:47 ; Act_1:8 ). The first of these sendings was perfect as to sender, message and messenger (John 3:34). The second was perfect as to sender and message, but weak as to the messengers. The third sending was by the Holy Spirit and the church at Antioch ( Act_13:2-3 ). In this sending the message was practically perfect, but the church participated in the sending, so that the sender and the messengers were imperfect. A little later the message itself became corrupted and imperfect, and from that day to this the weakness of the gospel plan has been at this bottom rung of the great ladder; and the weakness is threefold, being in the sender, the sent and the thing sent. In Paul's day the weakness of the sending churches was the thing to be deplored. For this the Jew was chiefly to blame, for had he appreciated the honor and privilege and answered to the call of Christ, the world could easily have been evangelized by him, for he had synagogues and organized groups of worshipers, and a popular hearing in nearly every city on the habitable globe; but, instead of becoming a help, he, with all his accessories, became a hindrance. For the weakness of evangelism man, and especially Israel, was to blame, for God's part was perfect, being wrought in Christ. Moreover, the commission of Christ was full, sufficient and final. But the few, to whom message, messenger and commission first came, had been a visionless, cold, unappreciative and defective messenger from the beginning. It required a miracle to get Peter to carry the message to the Gentile Cornelius (Acts 10), and even then his Christian brethren found fault (Acts 11), and accepted as an unwelcome but inevitable decree of God, that which should have inspired them to shout for joy. No wonder, then, the Spirit of God ceased to struggle with the Jerusalem church in this matter, and withdrew to Antioch, making it the missionary center of the world. As ordaining and sending were, even in Paul's day, well-nigh wholly in the hands of the church, so that even Paul himself was a church-sent man ( Act_13:2-3 ), it is hardly likely that Paul's words here are lacking in reference to this fact, for (1) the Jew was extremely culpable in failing to further the sending of the gospel; (2) the Roman church generally needed admonition along this line, for the apostle was looking to them to aid him as Christ's messenger, or missionary, to Spain ( Rom_15:22-29 ). Finally, the weakness of Christ's coworkers, the senders, was the problem in Paul's day, and it is still the problem, just as Jesus covertly prophesied when be said, "Pray ye therefore," etc. ( Luk_10:2 ); for our prayer though directed to God, must be answered by man, for he is de facto the sender (or, more properly, the NON-SENDER) of laborers into the harvest. The world could be evangelized in a single generation if men would only send the gospel to its peoples, but they lack that vision of the feet beautiful which thrilled the mighty soul of the lion of Benjamin, the apostle to the Gentiles.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield1917 · Public DomainOn v18oikoumene = inhabited earth.
world
oikoumene = inhabited earth.
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(See Scofield "Luk 2:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v16Faith and unbelief in their relation to the Gospel:
Faith and unbelief in their relation to the Gospel:
v. 16. But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report?
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v. 17. So, then, faith cometh by hearing and hearing by the Word of God.
v. 18. But I say, have they not heard? Yes, verily, their sound went into all the earth and their words unto the ends of the world.
v. 19. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
v. 20. But Esaias is very bold and saith, I was found of them that sought Me not; I was made manifest unto them that asked not after Me.
v. 21. But to Israel He saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people.
Paul had stated that the preaching of the Gospel to both the Jews and the Gentiles was in accordance with the will of God. Since He wants all men to be saved, He also wants the Gospel preached to all men. And this remains true, although not all men (with special reference to the Jews) have given obedience to the Gospel; many have rejected its beautiful message. And this behavior has also been foretold by Isa 53:1: Lord, who will believe our report, the message we communicate? The report, or message. of Isaiah, the evangelist of the Old Testament, is identical with the Gospel-preaching of all times; and his experience agrees with that of the apostles and preachers of the New Testament. Few, very few, are found that are willing to give ear to the message of their salvation. It is a bitter lament to which the prophet gives voice and at the same time a grievous accusation.
The apostle now draws a conclusion from the words of the prophet: So, then, faith comes through the message of preaching. There the Gospel of Jesus Christ is proclaimed, one may well expect faith to be kindled; for this preaching is the prerequisite of faith, faith depends upon the preaching of the Gospel. And preaching, in turn, is through the Word of Christ. Preaching is done by virtue of, on the basis of, the word and command of Christ, who as the Lord of the Church sends out apostles and preachers of the Gospel. The message brought by these men is thus a sure foundation of faith. All the greater, then, is the culpability of the Jews and of all unbelievers in resisting the order of salvation as fixed by God, in frustrating God’s design and preparation for their everlasting happiness.
But the apostle here himself raises an objection: But I say, have they not heard? It surely is not possible that the Gospel of Jesus Christ has never reached their ears. The apostle wants to correct the impression as though he had said too much, as though his supposition that all the Jews, even those outside of Palestine, had had a chance to hear the Gospel was wrong. But he immediately denies that such an excuse for the unbelief of the Jews may be asserted. Nay, rather: Into every land is gone forth their sound, and to the ends of the earth their words. The apostle here clothes his argument in the words of Psa 19:5. The sound of the Gospel, the voice of the preachers of the Gospel, has gone forth into all the world; even at the time when Paul was writing, it had been carried out into practically all parts of the great Roman Empire, especially to those countries where Jews were living. The name of Christ was known throughout the civilized world. And therefore the Jews cannot excuse their unbelief with the pretext that they had had no opportunity to hear the message of the Gospel.
The apostle having thus anticipated all objections and rejected all excuses in advance, continues: But I say, did Israel not know? Surely no one will want to assume the incredible, in saying that Israel, the chosen people of God, to whom God had entrusted His Word and promises of old, did not know them, refused to acknowledge and accept them, willfully ignored and rejected them! The question is one not only of astonishment and surprise, but also of indignation over the fact that Israel did not want to know, did not want to believe. But this behavior agrees with the prophecy of Scriptures, not only in one, but in several instances. As the first one, Moses says, Deu 32:21: I will incite you to jealousy with a nation which is not a nation, with a foolish nation I will provoke you to anger. This the Lord had spoken even through Moses. Just as the children of Israel, even in those early days, had provoked God by worshiping idols, that were not gods, He would, in turn, provoke them. In the eyes of God there was only one nation, His chosen people, the children of Israel. All the nations of the heathen did not merit that honoring title. But God would deliberately receive the people from those non-nations as His own, to the great chagrin and indignation of the Jews. Because they had shown themselves lacking in understanding, therefore the Lord would choose as His own people whom they considered foolish. See Act 13:42 ff.
And Moses was not the only one that predicted the rebellion and the apostasy of the Jews. Isaiah makes a very bold statement, (Isa 65:1 - I have been found by those that did not seek Me, I have been revealed to them that did not ask for Me. The Lord, according to this prophecy, has manifested Himself and has permitted Himself to be found by strangers, by people that were in no communication with Him before. The heathen, originally strangers to the covenant of promise, were converted and turned to God as the message of the Gospel was brought to them. All the greater, then, is the contrast as represented by the Jews, to whom the Lord says, in the same passage: The entire day I have extended My hands toward a people that is disobedient and gainsaying. God had stretched forth His hands in a gesture of invitation, of appeal, even of supplication; He had urged the Jews time and again to return to Him, but they had willfully spurned all His efforts in their behalf. See Mat 23:37. And the same holds true of the unbelievers of all times. God’s earnest invitation and appeal goes forth again and again: Be ye reconciled to God, and yet they reject His offers of love and eternal salvation. And therefore they have but themselves to blame when the inevitable punishment descends upon their guilty heads.
Summary
The apostle bitterly laments the fact that, while the Gentiles have accepted the righteousness of faith, Israel refused obedience to the Gospel and rejected the salvation offered to all men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv16, 18But they did not all listen
But they did not all listen
Here "they" refers to the Jews. "But not all Jews listened"
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Lord, who has believed our message?
Paul is using this question to emphasize that Isaiah prophesied in the Scriptures that many Jews would not believe in Jesus. You can translate this as a statement. AT: "Lord, so many of them do not believe our message" (See: Rhetorical Question)
our message
Here, "our" refers to God and Isaiah.
faith comes from hearing
Here "faith" refers to "believing in Christ"
hearing by the word of Christ
"hearing by listening to the message about Christ"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1810:18 Yes, they have: Paul quotes Ps 19:4 to…
10:18 Yes, they have: Paul quotes Ps 19:4 to show that the message of Good News was universally available through creation. And by the time Paul wrote Romans, early Christian missionaries had spread the Good News through most of the Roman Empire. Most Jews would have had ample opportunity to hear the message.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv15–18 15. How shall they preach except they be sent?…
15. How shall they preach except they be sent? etc. He intimates that it is a proof and a pledge of divine love when any nation is favored with the preaching of the gospel; and that no one is a preacher of it, but he whom God has raised up in his special providence, and that hence there is no doubt but that he visits that nation to whom the gospel is proclaimed. But as Paul does not treat here of the lawful call of any one, it would be superfluous to speak at large on the subject. It is enough for us to bear this only in mind, that the gospel does not fall like rain from the clouds, but is brought by the hands of men wherever it is sent from above.
As it is written, How beautiful, etc. We are to apply this testimony to our present subject in this manner, The Lord, when he gave hope of deliverance to his people, commended the advent of those who brought the glad tidings of peace, by a remarkable eulogy; by this very circumstance he has made it evident that the apostolic ministry was to be held in no less esteem, by which the message of eternal life is brought to us. And it hence follows, that it is from God, since there is nothing in the world that is an object of desire and worthy of praise, which does not proceed from his hand.
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But hence we also learn how much ought all good men to desire, and how much they ought to value the preaching of the gospel, which is thus commended to us by the mouth of the Lord himself. Nor is there indeed a doubt, but that God has thus highly spoken of the incomparable value of this treasure, for the purpose of awakening the minds of all, so that they may anxiously desire it. Take feet, by metonymy, for coming.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv16–18 He speaketh this because of the Jews.
He speaketh this because of the Jews.
Wheresover faith is, there is also the word, but not contrariwise, wheresoever the word is, there is faith also: for many refuse and reject the word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–18 15 And how shall they preach, except they be…
15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
Ver. 15. How beautiful are the feet] How much more their faces! "Surely I have seen thy face as the face of God," said Jacob to Esau, Gen 33:10, that is, honourable and comfortable. We know how Cornelius received Peter; and the Galatians, Paul, till they were bewitched from him, Gal 3:1. But it must be remembered that we "glorify the word," not the preacher, Act 13:48.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–18 How shall they preach, except they be sent? viz.…
How shall they preach, except they be sent? viz. immediately, by God or Christ, as the prophets and the apostles: see Gal 1:1. Or mediately, by men; i.e. by such as have authority from Christ to separate and ordain others to this work. Without this orderly mission, or ordination, how can they preach? Saith the apostle; i.e. how can they do it duly or profitably, or in the name and by the authority of Christ? For otherwise, there were, and still are, those that run before they are sent, Jer 23:21.
How beautiful are the feet of them! Their arrival or approach. The persons of such are meant, though their feet be named, because they carried them up and down to do this work. The scripture referred to is found in Isa 52:7. The apostle here leaveth the Septuagint, and followeth the Hebrew text; yet he doth not cite the place in all points as the prophet hath it. He leaveth out some words, as upon the mountains, which had respect to the situation of Jerusalem; and he changeth the number, turning the singular into the plural.
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Objection. But the text in Isaiah speaks of such a messenger as was sent to publish the deliverance of the Jews from the bondage of the Assyrians.
Answer. Though that be granted, it is applied and accommodated aptly enough to the preaching of peace and salvation by Christ; because that deliverance (as all other temporal deliverances) had its foundation in the redemption purchased by Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv16–18 Here an objection is tacitly implied and answered: some…
Here an objection is tacitly implied and answered: some might say, "If the gospel be thus excellent, and the feet of them that preach it is so beautiful, whence was it that the Jews, to whom it was first preached, did not receive and yield obedience to it?"
The apostle answers, that this infidelity and obstinacy of the Jews was foretold by the prophets of old, particularly by Isaiah, who complains, Lord, who hath believed our report? Isa 53:1
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Learn hence, 1. That the faith of the gospel is not common to all that hear the gospel. True, the hearing of the word is necessary unto faith, but faith doth not necessarily follow the hearing of the word.
Learn, 2. That the prophets of God did foresee, and by the spirit of prophesy foretold, what small success the preaching of the gospel would have to and amongst the Jews.
Learn, 3. That yet the prophets’ prediction was not the cause, but the consequence, of the Jews’ rejection of the gospel. It was not because the prophet said so, that they did not believe; but because they believed not, therefore the prophet said so, They have not obeyed the gospel: for so Isaiah saith of them.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv15–18 And how shall they preach, except they be sent,....…
And how shall they preach, except they be sent,.... There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself. Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Christ sends forth into such service, he bestows gifts on them, fitting them for it, some more, some less, but all have some; and it also includes a call unto it, which is either internal, and by the Spirit of God, and lies partly in the furniture he gives, and the inclination of the heart to this good work which he forms; and which arises not from a vanity of mind, and a desire of popular applause, and worldly views, and sinister ends; but from a real concern for the good of souls, and the glory of Christ, being willing to deny themselves, and forsake all for Christ, to suitor reproach for his name's sake, and to forego all worldly interest, and secular views: or is external, which is given by the churches of Christ, after due trial and examination of gifts, and a serious consideration of the matter, and that in the most solemn manner; and this is what may be properly called a preacher's mission, and none but such who are in this way sent out ought to preach the Gospel: and to such well agrees, and may be applied, that passage in Isa 52:7, where
it is written, how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things; which words are not to be understood of the messengers that brought the tidings of deliverance from the Babylonish captivity, but of the ministers of the Gospel. In Isa 52:7 it is expressed in the singular number, "how beautiful are the feet of him", &c. and is by some understood of Christ, as it is also by many Jewish writers: thus interpreting the "turtle's voice" in Sol 2:12;
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"this (say they (a)) is the voice of the King Messiah, proclaiming and saying, "how beautiful on the mountains", &c.''
And elsewhere (b) it is observed, that the
"Rabbins say, great is peace, for when the King Messiah comes, he does not open but with peace, as it is said, "how beautiful upon the mountains", &c.''
And says (c) another,
"one verse says, "how beautiful upon the mountains are the feet of him that bringeth good tidings", , "the explanation", or meaning is, the King Messiah:''
and some of the more, modern ones (d) of them, own these words are, , "concerning the redemption, and the coming of the Messiah": and so the worlds, however they may principally regard the Messiah and his ministry, are property applied to the apostles of Christ; and may be rightly understood of any minister of the Gospel, whose business it is to "preach the Gospel of peace": which is so called from the subject matter of it, peace made by the blood of Christ, which it proclaims; from the effect of it, producing, peace and tranquillity in distressed minds, and making men of peaceable dispositions; and from the use of it, which is to direct men to the way of peace, to guide their feet in it, lead them to eternal peace: their work is also to "bring glad tidings of good things"; such as reconciliation, righteousness, pardon, life, and eternal salvation, by a crucified Christ; and the preaching of such a Gospel, and bringing such news, make their "feet beautiful": one should have thought rather their lips than their feet would be took notice of; the reason of this is, partly because of the agreeableness of their walk and conversation to the doctrine they preach; and partly because of their readiness to preach it everywhere, though they run the utmost risk in so doing; and also because of their swiftness, particularly of the apostles, in going through the cities of Israel, and running over the Gentile world with the Gospel of peace, in so short a time as they did; and more especially because of the acceptableness of their message, with which they were sent and ran; see Sa2 18:27. And so this passage is pertinently alleged to prove, that mission is necessary to preaching; since these words declare the character of Gospel ministers, as publishers of peace, and messengers of good tidings; and express the message itself, and the nature of it; both which suppose them to be sent by another, even the Lord, under whose authority, and by whose warrant they act; just as ambassadors, heralds, and messengers do, by virtue of a commission they receive from their prince.
(a) Shirhashirim Rabba, fol. 11. 4. (b) Vajikra Rabba Parash, c. 9. fol. 153. 2. Perek Shalom, fol. 20. 1. (c) Raziel, fol. 23. 2. (d) Menasseh ben Israel Nishmath Chayim, fol. 41. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15–18 But how shall they preach, unless they be sent…
But how shall they preach, unless they be sent - Thus by a chain of reasoning, from God's will that the gentiles also should "call upon him," St. Paul infers that the apostles were sent by God to preach to the gentiles also. The feet - Their very footsteps; their coming. Isaiah lii, 7.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–18 Verse 15. How beautiful are the feet of them…
Verse 15. How beautiful are the feet of them that preach] Dr. Taylor remarks on this quotation, which is taken from Isa 52:7, that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, Ps 1:1, so his feet may signify the principles on which he acts, and the dispositions of his mind. Ec 5:1: Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission-the authority upon which they acted, and any character or qualifications with which they were invested."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v18 Rom 10:18-21. But I say, Have they not heard…
Rom 10:18-21. But I say, Have they not heard — As if he had said, Their unbelief was not owing to the want of hearing. For they have heard; yes, verily, &c. — So many nations have already heard the preachers of the gospel, that I may, in some sense, say of them as David did of the lights of heaven, Their sound went into all the earth, &c. — To the utmost parts of the known world. But I say, Did not Israel know — Namely, that the gospel should be preached to the Gentiles, and many of them thereby made members of the church? They might have known it even from Moses and Isaiah, that many of the Gentiles would be received, and many of the Jews rejected. For first, Moses saith, (Deu 32:21,) I will provoke you to jealousy — To the highest degree of displeasure and exasperation; by them that are no people — By bestowing your privileges on the Gentiles, who at present are not my people, and of no account with me. As the Jews followed gods that were not gods, so he accepted, in their stead, a nation that was not a nation; that is, a nation that was not in covenant with him. This the Jews could not endure to hear of, and were exceedingly enraged when the apostles preached the gospel to the Gentiles. And by a foolish nation — A people who were destitute of the knowledge of the true God, and showed themselves to be fools by their idolatries. See Jer 10:8. But indeed all who know not God, may well be called foolish. But Esaias is very bold — And speaks plainly what Moses only intimated, and by so doing showed he was not afraid of the resentment of the Jews, who he knew would be exceedingly provoked at the prophecy which he was about to utter. I was found of them that sought me not — That is, I will call the Gentiles, and by the preaching of my gospel will bring them to the knowledge of myself, who formerly neither knew nor regarded me. The Gentiles were too much occupied with the worship of their idols ever to think of worshipping, or even inquiring after, the true God. Nevertheless, even to them, while in this state, God, by the preaching of the gospel, made himself known, and offered himself to be the object of their worship, and their God in covenant. But to Israel he saith — Invidious as he knew his words would be to a nation so impatient of rebuke, All the day long have I stretched forth my hands — In the most importunate and affectionate addresses; unto a disobedient and gainsaying people — Who are continually objecting and cavilling; whom no persuasion can induce to regard their own happiness, so as to be willing to admit the evidence of truth, and the counsels of wisdom; and whose character is just opposite to that of those who believe with their hearts, and make confession with their mouths. The prophet’s words are an allusion to the action of an orator, who, in speaking to the multitude, stretches out his arms to express his earnestness and affection. By observing that these words were spoken of Israel, the apostle insinuates that the others were spoken of the Gentiles. See the notes on Isa 65:1-2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–18 And how shall they preach - In what way…
And how shall they preach - In what way shall there be preachers, unless they are commissioned by God? The word “how” does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to people.
Except they be sent - That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a divine message must be made by one who was commissioned by God for that purpose; Jer 23:21; Jer 1:7; Jer 14:14-15; Jer 7:25. He who sends a message to people can alone designate the proper persons to bear it. The point of the objection, therefore, was this: People could not believe unless the message was sent to them; yet God had not actually sent it to all people: it could not, therefore, be just to make eternal life depend on so impracticable a thing as faith, since people had not the means of believing.
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As it is written - In Isa 52:7.
How beautiful ... - The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection - the “importance and necessity” of there being messengers of salvation. That importance is seen in the high encomium which is passed on them in the Sacred Scriptures. They are regarded as objects especially attractive; their necessity is fully recognised; and a distinguished rank is given to them in the oracles of God - How beautiful. How attractive, how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words “upon the mountains” occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping or running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appearance of such a man to those who were in captivity, would be an image full of gladness and joy.
Are the feet - Many have supposed that the meaning of this expression is this: The feet of a herald, naked and dusty from traveling, would be naturally objects of disgust. But what would be naturally disagreeable is thus made pleasant by the joy of the message. But this explanation is far fetched, and wants parallel instances. Besides, it is a violation of the image which the apostle had used. That was a distant object - a herald running on the distant hills; and it supposes a picture too remote to observe distinctly the feet, whether attractive or not. The meaning of it is clearly this: “how beautiful is the coming or the running of such a herald.” The feet are emblematic of his coming. Their rapid motion would be seen; and their rapidity would be beautiful from the desire to hear the message which he brought. The whole meaning of the passage, then, as applied to ministers of the gospel, is, that their coming is an attractive object, regarded with deep interest, and productive of joy - an honored and a delightful employment.
That preach ... - Literally, “that evangelize peace. That proclaim the good news of peace; or bring the glad message of peace.
And bring glad tidings ... - Literally, “and evangelize good things;” or that bring the glad message of good things. Peace here is put for good of any kind; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus, it is put to denote the blessings when a sinner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messengers who proclaim it is joyful to the world. It fills the bosom of the anxious sinner with peace; and they and their message will be regarded with deep interest, as sent by God, and producing joy in an agitated bosom, and peace to the world. This is an illustration of the proper feeling with which we should regard the ministers of religion. This passage in Isaiah is referred by the Jews themselves to the times of the gospel (Rosenmuller).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 18 Unless they be sent. Here is an evident proof…
Unless they be sent. Here is an evident proof against all new teachers, who have all usurped to themselves the ministry, without any lawful mission, derived by succession from the apostles, to whom Christ said, (John xx. 21.) As the Father hath sent me, I also send you. (Challoner) --- The Almighty sends people to preach two different ways. The one is extraordinary by internal inspiration, as was that of John the Baptist, and all the other prophets; in which case, however, extraordinary proofs must be given that they are sent by God; and the other is ordinary, which is derived from Christ, and from the apostles and their successors, whom he has appointed to be his vicegerents on earth. (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–18 as it is written-- (Isa 52:7).
as it is written-- (Isa 52:7).
How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–18 15. Sent—The first apostles were sent by the visible…
15. Sent—The first apostles were sent by the visible Christ himself. (Mar_16:15.) And these apostles were to preach and be preachers. And of these apostles, so far forth as they were preachers, every true preacher is a true successor. And here the word sent, applied to every preacher, is the very verb from which the word apostle is formed. (See note on Mat_10:2.) And every true preacher is sent or apostolized from Christ himself, not visible, yet present; according to his promise to be with his sent preachers to the end of the world. Yet it is not to be held that any preacher, or anybody, is or can be successors of the apostles, or themselves apostles, in the full sense that the first apostles were. As it was necessary that the apostle should have seen Christ, the full apostolate necessarily died with the first apostles. (See note on Luk_1:2.)
Written—Isa_52:7. To himself and his brother preachers sent forth by Christ, St. Paul exultingly applies those beautiful words of the prophet applied by Jewish commentators themselves to the days of the Messiah. Christ’s heralds are compared to messengers, appearing on the mountains about Jerusalem, bringing good tidings to Zion, the city of David. Their feet, nimbly bringing the joyous bulletin, are called beautiful, because whatever is dear to the heart is apt to seem beautiful to the eye. And these messengers, like Paul himself, were rapid of foot. They were neither sluggard nor settled, but zealous and itinerant.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–18 15. except they be sent] Q. d., “If they…
15. except they be sent] Q. d., “If they be not sent, if they are held back by misguided jealousy, how can the predicted evangelization take place?” If Rabbinism were right, were in accordance with God’s will, in its practical denial of hope to the Gentiles, then missionary work, such as foretold, would be impossible; there could be no commission for it.
as it is written] Isa_52:7. The quotation varies from LXX., but is nearly with the Heb. The context in Isaiah points rather to “good tidings” to Israel than from Israel. But (1) the tidings is “Thy God reigneth;” and of this no greater proof could, or can, be given than the universal spread of the kingdom of Messiah; (and see just below, Isa_52:10, “all nations,” “all the ends of the earth;”) and (2) it is clear from the drift of many N. T. quotations that a reference to the “Israel of God” (the true Church of Christ) underlies the primary Jewish reference of very many of Isaiah’s prophecies. Thus St Paul sees here a prediction of the “beauty” of the tidings of that Salvation which was “of the Jews,” and is now for Jew and Gentile alike. See Eph_2:17.—In the Heb. the proclaimer is single; “him that bringeth, &c.”
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Some editors omit the words “that preach the gospel of peace;” but without sufficient reason. Probably St Paul had in view the previously-expounded “peace with God,” enjoyed by the true Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–18 (15) The happy consequences of this preaching were already…
(15) The happy consequences of this preaching were already intimated by the prophet Isaiah.
Preach the gospel of peace.—These words are omitted in the group of oldest MSS., and should be left out in the text. The whole of the quotation is not given by St. Paul.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v16 Vers. 16-18. But not all obeyed (or, hearkened to)…
Vers. 16-18. But not all obeyed (or, hearkened to) the gospel (or, good tidings). This means, apparently, that in the prophet"s representation of the proclamation of the good tidings all were said to hear, but not all to hearken, For Esaias saith, Lord, who Believed our report? (The Greek word here is akoh , the same as in ver. 17, there rendered "hearing," and corresponding to the verb akouein in vers. 14, 18) So then faith cometh of hearing, and hearing by the Word of God (rhmatov Yeou , God"s own Word, committed to, and spoken by, preachers duly sent). But I say, Did they not hear? The previous aorist, uphkousan , in ver. 16 having been understood as referring to the prophetic representations rather than to present known facts, the aorist hkousan here must, for consistency, be similarly understood, though with a view also to the actual universality of the gospel message. The unexpressed nominative to hkousan appears from the context to be men in general, not the Jews in particular. Israel is not specified till ver. 19. Yea, verily, their sound went into all the earth, and their words unto the ends of the world. (Psa_19:4) The "sound" and the "words" in the psalm are those of the heavens and the firmament. But in the second part of the psalm, beginning at ver. 7, the psalmist passes from God"s revelation of himself in nature to his revelation of himself in his Word. Still the psalm itself cannot well be understood as intimating the universal proclamation of the gospel. Nor is it necessary to suppose that St. Paul so understood it. Enough for him that the words he quotes express admirably what he desires to say.
Vers. 16-21. Israel"s unbelief.
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The more highly the apostle prized the gospel, the more sincerely and compassionately did he lament the folly and the guilt of those who deliberately or carelessly rejected it. Especially was his heart stirred to sorrow, when he observed how generally the glad tidings of life in Christ were rejected by his "kinsmen according to the flesh." Both upon the personal ground of relationship and association, and upon the general ground that Israel"s greater privileges involved greater responsibilities, Paul grieved over the want of faith in Christ manifested by so many of his countrymen.
I THE FACT OF ISRAEL"S UNBELIEF.
1. It had been predicted. In that remarkable anticipation of the sufferings and the glory of the Messiah which has won for Isaiah the designation "the evangelical prophet," there occurs an intimation that the Messiah should himself be despised and rejected of men, and that the news of his salvation should be disregarded by many for whose benefit it was intended.
2. Fact agreed with prophecy. Many sons of Abraham manifested Abraham"s faith. Of the early professors and preachers of Christianity, a large proportion were Hebrews. Yet, although individuals welcomed the gospel, the nation as a whole, who by their leaders and representatives had crucified and slain the Lord Jesus, certainly turned away from the message of salvation, which, after his ascension, his apostles urgently and faithfully proclaimed. They did not all hearken to the report and obey its summons.
II THE INEXCUSABLE GUILT OF ISRAEL"S UNBELIEF. This is made apparent by several considerations. It appears:
1. From the terms of salvation. "Belief cometh of hearing, and hearing by the word of Christ." No terms could be more righteous, more reasonable, more in accordance with the character of God or the necessities of men. Compliance with them involves no mental or social eminence, and is equally possible to those of all nations among men.
2. From the general diffusion of the tidings. Like the very light of the sun, like the voiceless witness of the heavens, the good news of salvation soon penetrated into the remotest and darkest places. Even the distant "sons of the dispersion" could not complain that they had been neglected. For the disciples of Christ, so far from keeping the good news to themselves, made it a point of conscience and religion to communicate to their neighbours the tidings of the advent and the mediation of the Son of God; whilst many, devoting themselves to the work of evangelization, deemed no journey too long to undertake and no perils too formidable to endure in the fulfilment of this sacred commission.
3. Even from the fact that many of the less-favoured Gentiles came to believe. It had been foretold by Moses and by the prophet Isaiah that the privileges which the Jews would despise and refuse should be offered to and accepted by the Gentiles. This came to pass, And it cut the apostle to the heart to remark that his kinsmen were rejecting blessings which the heathen to whom he preached were eagerly welcoming and receiving.
4. From the forbearance and gracious invitations of a heavenly Father. Again the apostle has recourse to the language of prophecy. How affecting is the representation here given of the patience, long-suffering, and kindness of God! He "willeth not that any should perish." Although the people oppose themselves, he does not soon weary of his invitations. He spreads forth his arms, as willing to welcome those who will return from their wanderings and be reconciled to him. So he stands, as it were, all the day long. Still, though he has long proffered grace in vain, the hands which might have been raised to smite are extended to rescue and to bless.
Vers. 16-21. The lesson of neglected opportunities.
I IT IS GOD"S PART TO PROVIDE THE OPPORTUNITIES. "Faith cometh by hearing, and hearing by the Word of God" (ver. 17). The apostle recognizes that men cannot be condemned for unbelief, if they have not had the opportunity-of hearing the gospel, No person will be condemned in the day of judgment who has not had the opportunity of salvation. And lest any one, applying this rule to the case of Israel, should suggest that they had not such an opportunity, he asks the question, "But I say, Have they not heard?" Can the plea of ignorance be put in on their behalf? Nay. "Their sound" (that is, the voice of God"s messengers, referred to in ver. 15) "went into all the earth, and their words unto the ends of the world." God has done his part for the enlightenment and salvation of men. He has revealed himself in his works of nature. He has revealed himself in his Word. He has revealed himself in his Son. Jesus is the Emmanuel, "God with us.
II IT IS MAN"S PART TO AVAIL HIMSELF OF THEM. The mere possession of gospel privileges is no guarantee of salvation, "But they have not all obeyed the gospel (ver. 16). Israel had the Law, with its types and ceremonies, pointing to Christ; their prophets, who spoke of him. Yet, with all their privileges, they rejected Christ. "He came unto his own, and his own received him not." It will not profit us that we have been brought up in a Christian home, in a Christian Church, or that we have had the Bible in our hands, unless we ourselves "obey the gospel," accept its invitations, respect its precepts, and submit ourselves to Jesus as our Saviour and our King. Yet there are many who are resting entirely upon their privileges, without exercising that living personal faith in Jesus Christ for which these privileges afford the opportunity and the help.
III OPPORTUNITIES NEGLECTED WILL BE TAKEN AWAY. Israel had been from the beginning forewarned of this. So long ago as the time of Moses it had been said to them, "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you" (ver. 19). Then Isaiah repeated a similar warning," I was found of them that sought me not; I was made manifest unto them that asked not after me" (ver. 20). The same lesson in the history of Israel is repeated by Christ more than once in his parables. In the parable of the wicked husbandmen, the lord of the vineyard is represented as letting out his vineyard "unto other husbandmen, who shall render him the fruits in their seasons". (Mat_21:41) The same lesson is taught in the parable of the wedding-feast, where the invitation, rejected by the regularly invited guests, is sent out to the highways and hedges. We have the same truth in the parable of the talents. "Unto every one that hath shall be given... but from him that hath not shall be taken away even that which he hath". (Mat_25:29) The history of the Jews is a solemn warning against the neglect of opportunities. It is a solemn warning to all those who, though brought up in Christian homes and in a Christian land, make light of the blessings of the gospel, resist its invitations, and set at naught its counsels. C.H.I.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16–18 But they have not all obeyed the gospel.
Rom_10:16
But they have not all obeyed the gospel.
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For Esaias saith, Lord, who hath believed our report?
Obedience to the gospel
1. Paul prevents an objection to that which was said concerning the preaching of the gospel to the Gentiles, that it was of God. As if some Jew should say, No, Paul, God never sent you to preach to them, for if He had He would have sent you first to us, and have blessed your labours; but the greater part obey you not, either of Jews or Gentiles. This Paul answers by a concession, with a correction annexed, as if he should say, Indeed all do not obey the gospel, yet you Jews are not to be offended, because, as our sending was foretold, so your and their incredulity; and the small fruit and effect was foretold also.
2. All have not obeyed, i.e., believed. So called because obedience is an inseparable effect of faith. So we say of the trees in our orchards, this is a pear, that a plum, when they are the trees that bear such fruit; so faith is the tree that bears the fruit of obedience. The obedience of faith is twofold. First, of reason, when it gives place and way to the gospel, though it conceive it not. For the gospel goes beyond reason, as in the point of the Trinity, incarnation of Christ, justification of a sinner before God, resurrection, etc. Abraham believed (2Co_10:5) above or against reason, and the gospel is said to bring into subjection our reason. That of works is when we observe the law, for faith worketh by love (Gal_5:6), and is to be shown by our works.
3. When the gospel is preached all are not converted by it and believe it (Joh_3:32; Joh_12:37; Mat_20:16; 2Th_3:2).
I. Faith is called obedience. Obey thou in life, and make thy reason obey. No man standing on his own reason ever believed; an unsanctified wit is a great hindrance of faith. The greatest philosophers (Act_17:18) most resisted Paul, as our greatest politicians most scoff at preaching of the Word.
II. All are bound to hear, and nothing so worthy to be heard as the gospel. Let us say of hearing, as Paul speaks of knowing it, viz., that he esteemed to know nothing besides (1Co_2:2). The nurses song doth not so quiet the babe as the preaching of the gospel the conscience. It is the hand of God offering us forgiveness of sins. He, therefore, who hath ears to hear, let him hear. If thou wilt not now hear that which may profit thee, thou shalt hear one day that which will make thy heart to ache, even this, Go, you cursed, etc.
III. Ministers must be affected and grieve when they see the company of reverent hearers so thin, and their labours so fruitless. The prophet here complains of this; so Christ groans for the hardness of the peoples hearts, and weeps over the stubbornness of Jerusalem. The shrewdest turn to be done to a minister is to deprive him of the joy of his labours, and the way to rejoice them is to embrace the gospel they preach.
IV. Isaiah and Paul gave not over, though they had cause to complain. As the physician omits no point of his art, though the recovery of his patient be desperate, so, though we preach to many desperate and scoffing hearers, we must not give over, but rather use the more diligence.
V. Although faith cannot be without preaching going before it, yet preaching may be without faith following it. As that which is to be known may be without the knowledge of it. There are two things required to faith: the determination of that which is to be believed, and the inclination and persuasion of the heart to believe. Preaching determines, but it is God who persuades by preaching. God can do it without preaching, but preaching cannot do it without God. Our voice can say repent, but it is God only that gives repentance. Paul preacheth to Lydias care, but God hath the key of her heart. (Elnathan Parr, B.D.)
Disobedience to the gospel
1. Man is the same disobedient creature under all dispensations. We bemoan his rejection of the gospel, and so did Isaiah, who spoke in the name of the whole company of the prophets.
2. It is one of the greatest proofs of the depravity of mans heart that he will no more obey the gospel than the law, but disobeys his God, whether He speaks to him in love or in law. Men will sooner be lost than trust their God.
3. When any receive the gospel it is a work of grace--the arm of the Lord is revealed; but when they refuse it it is their own sin--they have not obeyed the gospel.
I. The gospel comes to men with the force of a command. It is not optional to men to accept or refuse it at pleasure (Act_17:30; Mar_1:5). To refuse to believe is to incur great sin (Joh_16:8). There is a death penalty attached to disobedience (Mar_16:16). It is so put--
1. To secure the honour of God. It is not the offer of an equal to an equal, but of the great God to a condemned sinner.
2. To embolden the proclaimer of it. The minister now speaks boldly with his Masters authority.
3. To remind him of his obligations. Repentance and faith are natural duties from which the gospel does not exonerate a man, although it blesses him by bestowing them upon him.
4. To encourage the humble seeker. He must be at full liberty to believe in Jesus, since he is commanded to do so, and threatened if he does not do so.
5. To suggest to men the urgent duty of seeing to their souls welfare. Suicide, whether of the body or of the soul, is always a great crime. To neglect the great salvation is a grave offence. The gospel is set forth as a feast, to which men are bound to come, under penalty of the Kings displeasure (Mat_22:1-7). The prodigal was right in returning to his father; and if he was right in doing so, so would each one of us be in doing the same.
II. What, then, are the claims of the gospel to obedience?
1. The authority of the sender. Whatever God commands, man is under bonds to do.
2. The motive of the sender. Love shines in the gospel command, and no man should slight infinite love. To refuse to obey the gospel of salvation is an insult to Divine love.
3. The great gift of the sender: He has given us His only begotten Son. To refuse Jesus is a high affront to measureless love.
4. The reasonableness of the demand of the sender. Should not men believe their God and trust their Saviour?
5. The earnestness of the sender. His whole heart is in the gospel. Note the high position which the scheme of salvation occupies in the esteem of God. Shall we not obey an appeal put before us with such energy of compassion? Ask your own consciences whether you do right to refuse or neglect the gospel of the grace of God. Ask those who are now saved what they think of their long unbelief. Do not incur a world of regrets in after years by long delays. Do not jeopardise your souls by refusing the gospel.
III. What is the obedience required by the gospel? Not mere hearing, crediting, liking, professing, or proclaiming; but a hearty obedience to its commands. It claims--
1. Faith in the Lord Jesus Christ.
2. Renunciation of self-righteousness and confession of guilt.
3. Repentance and practical quittance of sin,
4. Discipleship under the Lord Jesus; and this means obedience both to His teaching and His example.
5. Public confession of His name, in His own way, namely, by baptism. Conclusion: If you refuse to obey the gospel your hearts will harden to a deeper unbelief. Others will obtain the blessing which you refuse; and this will deepen your own condemnation (Rom_10:19). You will die in your sins, with your blood on your own heads. (C. H. Spurgeon.)
An incredible rumour
About 700 B.C. there was a great revival in Israel. The songs of pure worship were heard again in the temple, and the people bowed at the altars of Jehovah. This return to truth and righteousness was, however, merely temporary. It was as the flashing of Northern Lights: the returning darkness was deeper than ever. King and people went back to their abominations, and the prophet disappeared in the gloom of the gathering night, uttering this sad lament, Who hath believed our report? and to whom is the arm of the Lord revealed? Seven hundred years went by, and around the spur of Mount Olivet passed a procession on its way to the Holy City. Hosanna! Hosanna to the Son of David! cried those that went before and those that followed after. Jesus entered the temple, and from the porch where Isaiah had vainly besought the people to repent and believe He preached the glorious gospel. But in Him there was no form nor comeliness that men should desire Him. The heart of the people was in no wise changed, as Esaias had written, Who hath believed our report? and to whom is Gods arm revealed? When all was over and the glorious work had been verified by the Saviours triumph over death, Paul, writing to the people of Rome, bids them believe that their salvation is near; he would have them rejoice in the good news of deliverance from sin. Yet still the message was rejected, and the apostle finds utterance for his disappointment in the prophets words, Who hath believed our report? and to whom is the arm of the Lord revealed? And here am I, eighteen hundred years after, preaching the same gospel. Has human nature changed in the meantime? There are multitudes who still reject the offer of redemption in Jesus Christ. What is this report which the people so persistently reject? It is the story of Gods intervention in behalf of our ruined race. The greatest blunder that a human soul can ever make is to refuse the proffer of salvation in Jesus Christ. And pride is at the bottom of it.
I. Pride of intellect. We all know something, and none knows over-much. A little learning is a dangerous thing. The temptation is to reject everything which does not fall within the grasp of reason. Observe some of the fundamental facts of the gospel over which we stumble because they baffle us.
1. The manger. Not for a moment must it be supposed that a finite mind can comprehend the mystery of the Incarnation. That, however, is absolutely no reason at all why we should reject it.
2. The Cross. How can the innocent suffer for the guilty? How can the Infinite God bear the sins of His creatures? How can justice be satisfied by vicarious pain? But the mystery of Gods vicarious death in our behalf is really no more incredible than the lower but like mystery of a mothers love. And a mothers love is the commonest thing in the world.
3. The open sepulchre. He that was dead is alive again. This also is repugnant to our reason. And yet life out of death, the mystery of mysteries, is all around us and ever forcing itself upon us.
II. Moral pride. The worst of us thinks moderately well of himself.
1. The suggestion of sin is abhorrent to us. It disturbs our equanimity; it troubles our sleep. Christ tears away the turf from our assumption of virtue and exposes a graveful of dead mens bones and uncleanness. Little wonder that a sinner will have none of it.
2. We do not like the notion of repentance. We all would kill John the Baptist could we catch him.
3. The doctrine of free grace is repugnant to us. We would cheerfully pay; but Croesus himself could not, with all his generous possessions, buy one of the clusters from the kings vineyard. We would be glad to suffer if suffering could expiate the mis-lived past; but we cannot. Christ has suffered once for all. What then remains? How shall a sinner be saved? By simply accepting the proffer of pardon and life. He that believeth shall be saved. Is this all? Ay; and it is the slightness of it that offends us. We must become nothing in the presence of Christ, to the end that Christ may become everything to us. There are two concluding thoughts.
(1) The report that God has loved us and given Himself for us is true. This is the news, the god-spel, the glorious gospel of the blessed God.
(2) And if it were not true, still let us cherish it. If it be only a fond delusion, let us in any case continue in it. If but a dream, let no rude hand or unkind voice awake us. If there is no God, no Almighty Friend to care for this world and its suffering creatures, still let us dream of a kind Providence and murmur in our sleep, Abba Father. But the gospel is true. We speak that we do know and testify that we have seen. Gods arm hath been made bare for us. (D. J. Burrell, D.D.)
The gospel report
I. The gospel is a report.
1. It is not a new report. It is that which was first heard by our first parents, Thou shalt bruise his head. It is the same which was received by the patriarchs and prophets, of whom it is said, These all died in faith. It is the same which began to be made by Christ, when in the fulness of time He brought life and immortality to light by the gospel. Novelty is sometimes pleaded against the preachers of the gospel. There is, indeed, a sense in which it is new; its excellence can be known only by experience.
2. But, if it be not new, it is full of truth. Your attention might perhaps be excited by a report that is not true, as some of you may have been excited by the mimicry of the stage, or as others may have poured tears of sensibility over a romance. But all is truth, all is reality here.
3. But supposing it to be true, is it interesting? Is this report an important one? Yes, it is as good as it is true, as true as it is good. There is something striking in the scheme of the gospel. Infinite wisdom is displayed in it, infinite grace is manifested in it; it is infinitely glorious in its effects. Drop it in a town, in a village, in a family, its influence will be soon felt. It does more than all the wisdom of the senate--than all the maxims of philosophers--than all the power of armies.
II. This report is connected with faith. Else it is made in vain. The complaint is, Who hath believed our report? I do not mean a family faith, for the exercise of which a man can assign no other reason than that his father believed so before him. Nor do I mean a geographical faith, by which a man makes a profession of Christianity merely because he lives in a Christian country. I speak of genuine faith. This is a Divine principle, and it produces Divine effects. It is of the operation of the Spirit, and it is always accompanied by proper fruits. Wherever the gospel report is carried, it carries the obligation to believe it, for there is--
1. Sufficiency of object. Christ, who was made sin for us, though He knew no sin, and who is as willing as He is able, and as able as He is willing, to save to the uttermost.
2. A sufficiency of authority to warrant all that the sinner expects. The Saviour came to seek and to save sinners. And is not this your character?
3. A sufficiency of invitation. The language of this report is, Come. The Old Testament says Come--Come, and let us reason together, etc. Ho, every one that thirsteth, etc. The Lord Jesus Christ says, Come--If any man thirst, let him come to Me and drink--Come unto Me, all that labour, etc. And the Spirit and the Bride say, Come, etc. (W. Mann, A.M.)
Mans treatment of the gospel
I. This quotation is regarded by Dean Vaughan as the citing of a parallel case. The gospel is sent to all; but (it may be objected} not all obey. It is true. That complaint is as old as Isaiahs time: who believed? This failure did not stop Isaiahs utterance, nor is the same experience any argument against the universal proclamation of Gods message now.
II. Dr. Hodge considers it as a proof. The complaint of the prophet was not confined to the men of his generation. It had reference mainly to the general rejection of the gospel, especially by the theocratical people. Christ came unto His own, and His own received Him not. And this was predicted of old.
Hearing and hearkening:--
I. You have all heard. These are the days in which knowledge is increased in the earth, and many run to and fro. The Maories of New Zealand have heard of a Saviours love, and many of them have rejoiced in it believingly. Throughout the world the gospel is winning its widening way, and on the wings of mighty love it flies, scattering its treasures in its flight. But, apart altogether from the condition of the heathen world, the fact remains that all of you have heard the gospel. I talk to one who, though he sits in darkness still, cannot plead that no day-star has arisen. You remember, doubtless, the touching story of the dying gipsy boy who, being visited by a lady who told him of Jesus, the Saviour of sinners, poured this doleful lament into the missionarys ears, Nobody ever told me! Nobody ever told me! He died, muttering words which to his mother were altogether unintelligible, but which the good lady understood; for, as his spirit passed away, he shook his head and wept bitter tears, saying, Nobody ever told me! My friends, you cannot make that excuse before the throne of God, for you have all heard the gospel.
II. Let me try to show you the difference between hearing and obeying. The fact that the apostle laments that they did not all obey, implies that some did. Wherever the gospel is preached some will receive the truth in the love of it. But, alas, I must confess that in New Zealand, as well as in Old England, there are many who, though they hear it, do not hearken to it. I will try to show you the difference. We have in the Colonies a custom in connection with the Fire Brigade which will illustrate my point. The city is divided into numbered wards, and when the alarm has been sounded, the bell tolls out the number of the ward in which the conflagration has occurred. By this arrangement those who are from home, attending a service or visiting their friends, are informed of the locality of the fire. Suppose the system could be amplified, so that every street and house were indicated; what eager listening there would be! When the bell had finished clanging its alarm, would not every householder count the strokes? and he who heard the number of his house sounded out, would have wings to his heels immediately, and rush away to save his children and his goods from the fiery element. Now, it is when the gospel comes home to a man like that--when he hears his number rung out, and feels that his soul is in danger of eternal burning--when the finger of God points at him as Nathans did at David, and a stern voice declares Thou art the man--then it is that he has given up hearing for hearkening, and hearkening becomes equivalent to obeying. Then he hastens to the Saviour, saying, I flee unto Thee to hide me. Perhaps another illustration will make this clearer still. There is a large crowd in the street, and I hear the bellmans ringing, and his stentorian voice crying out, Oh yes! oh yes! oh yes! He proceeds to announce that as the inhabitants of the town are perishing for lack of bread, and shivering for want of clothing, certain friends have opened a soup kitchen yonder, and others in another place are giving blankets and clothes away. The starving, shivering people listen with all-eager interest. Oh, what glad tidings it is to them--bread enough and to spare! Oh, they say, this is just the thing for us. No, they do not stop to say that. Away they go, without comment, to receive the bounty. They listen first, and then they hearken. They no sooner hear than they obey. But, while the crowd was listening to the bellman, a fine lady in a grand carriage said to the coachman, John, what is the matter there? Just pull up a minute. I would like to see what is wrong. Thereupon the splendid equipage neared the crowd, but did not remain, for her ladyship was disgusted as soon as she saw so many poor, hungry, ill-clothed folk, and said, peevishly, Drive on, John; drive home. She did not want any soup and blankets--not she. She could readily have spared half of hers for the poor and needy, so of course she does not obey the bellman. I am persuaded that the great reason why there are so few hearkeners among so many hearers of the glad tidings is that they do not realise their necessities.
III. Now, lastly, let me urge you to obey. You have heard the tidings. You cannot doubt that it is glad tidings. Procrastinate no longer. Accept the joyful tidings and the Saviour of whom the tidings speak. Why do so many remain disobedient to this heavenly vision? Either they do not realise their need, or else they do not recognise the richness of the supply. It must be one or the other. Stretch yourselves in imagination on a couch. You are lying half asleep in a room on the wall of which is a simple picture. At a cottage door a poor wayfarer sits upon a fallen log. He looks hungry and tired; and just in the porchway there stands a kind-looking country woman with a baby in her arms, and a little child beside her with a basin of porridge or of soup in its hands. The little one is being taught by its mother to be good and kind to the poor. How is it that want and weariness do not eagerly accept kindness and refreshment? The answer is found in the fact that it is not real life at all; it is only a picture. The man has no real needs, he is not actually hungry, nor is it a basin of porridge at all, and the smile on the womans face is only pictured. There is nothing real in all of it, or the dinner would soon be demolished, the famished fed, and the giver gratified. There are some who do not accept the offered mercy because its glorious reality has never dawned upon them; nor are they aware of the reality of their need, though they may have a dreamy sense of the fact that something is wanting. (Thos. Spurgeon.)
Mans treatment of the gospel, indifference
How many hear the gospel with unconcern! A telegram on the Exchange--they read it with both their eyes--will there be a rise or fall of stocks? An article from which they may judge of the general current of trade--how they devour it with their minds, they suck in the meaning, and then go and practise what they have gathered from it. A sermon heard, and lo, the minister is judged as to how he preached it--as if a man reading a telegram should say the capital letter was not well inked on the press, or the dot to the i had dropped off the letter; or as if a man reading an article of business should simply criticise the style of the article instead of seeking to get at its meaning, and act upon its advice. Oh, how men will hear and think it to be right, to be the height of perfection to say they liked or disapproved of the sermon! As if the God-sent preacher cared one dolt whether you did or did not like his sermon, his business being not to please your tastes, but to save your souls; not to win your approbation, but to win your hearts for Jesus, and bring you to be reconciled to God. (C. H. Spurgeon.)
Indifference: the cause of discouragement
Why do I sit as if I were asleep when I play? said Rubinstein, in reply to a question. I will gladly tell you how that is. Some five years ago I gave a concert in London. My audience seemed very interested, and I myself was well disposed. As I was playing Beethovens Appassionata, without thinking I looked around, and there, at the other end of the piano, I saw a lady gossiping as fast as possible! It was like a douche of ice-water. I closed my eyes at once, and since then I have never dared to even cast a glance at an audience.
Indifference no reason for despair
A minister with a large congregation came home one day in great trouble and told his wife that he was almost out of heart, and felt very much like resigning his place and giving up his work. And what makes you feel that way? responded his wife. Well, said the minister, everything seems to be going wrong. It is so difficult to keep people interested in religion, and so many seem to be almost wholly indifferent. So you would like to have everybody and everything just right, would you? said his wife. That is it. Very well, continued the wife, then you could resign; then your work would not be needed. But as things are you should hold firmly your place, for the reason you have given is just why you should work on.
Indifference: its prevalence
Is earnest faith declining? The tendency seems to be decidedly in this direction. Even in secular affairs, The Times tells us, Nothing is more remarkable than the complete extinction of that keen interest, that intense faith, and that eager hope, which manifestly inspired the politicians of half a century ago, and made their influence felt among all classes of the community. In religious circles it is common to hear comments on the indifference of a large number of persons who go to church, the absence from their minds of anything like powerful convictions, and the easy nonchalance with which they pass by great and solemn inquiries, the importance of which used to be felt by nearly all. Ministers of the gospel, therefore, who have the responsibility of guiding the Church, have need to remember that if they would see an earnest faith on the part of their people, nothing is more necessary than that their own hearts be pervaded by it, and if they would see that faith controlling other mens lives it must very really control their own. (A. M. Fairbairn, D.D.)
Indifference: the prevalent
The grossest form of indifference is cynicism. When one hears certain men talk of Christ and His religion with a half-patronising tone, or reads their writings in which His character and works are subjected to a criticism that is simply insolent, one is appalled by such flagrant indecency. This is an indifference that is not common, however, but yet its infection may quickly spread if ever the poison of a profane irreverence has prepared any section of society for its reception. The indifference that is fashionable is formalist. There are thousands to whom religion is merely the adaptation of a certain conventional habit of respectable observance. They are Christians because they live in Christendom; Protestants because they live in England; Church people because their parents were so. In church there is an indifference about the service, the prayers, the sermon. It is a ceremony performed, not for Gods glory, but for customs sake, as the right thing to do, not because it is a privilege and a joy. And from one Sunday to the next, unless there is a custom of family prayers, the question of religion simply never once strikes them as forming any part of every-day life. The service, the preacher, the doctrine, the style, may be occasionally discussed in intervals between other topics of the day--politics, amusements, the weather--but that is all. About the things of Christ and of God there is the most supreme indifference. Across the smooth surface of that mental and spiritual unconcern not a ripple is ever stirred by any breath of life from above, or any blast of terror from beneath. (R. F. L. Blunt.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv15–18 15. But how shall they preach, except they be…
15. But how shall they preach, except they be sent? Those must go out to them who have knowledge of the gospel. Hence it was needful that the apostles and evangelists be sent. Hence Christ said, “Go into all the world and preach to every creature.” Thus Paul shows the duty was laid upon him to preach to Greek as well as Jew. As it is written. Isaiah 52:7. This message was to the Gentiles blessed tidings, and the passage quoted from Isaiah shows, under a figure, how those would rejoice who believed the glad news. See Acts 13:48.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v18 Rom_10:20.—εὑρέθην, I was found; used of God when exciting…
CRITICAL NOTES
Rom_10:20.—εὑρέθην, I was found; used of God when exciting men by His benefits to seek and worship Him.
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Rom_10:21.—Eben Ezra informs us that Moses Hacoben said Rom_10:20 is to be understood of the nations of the world, as if it had been said, I am found of nations which are not called by My name, but to My people have I stretched out My hands; and so the apostle interprets and applies the words here. ἀντιλέγοντα.—The very word used by the Jews at Rome to describe the treatment received by the gospel from themselves—i.e., gainsaying. Moses declares that a despised nation may become beloved.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_10:18-21
Rejected Israel without excuse.—St. Paul, while establishing his own argument, throws blame upon Israel. If the new gospel be so good, and if it have been widely preached, why so little reception? Old questions which are still being asked. St. Paul shows that rejection is in harmony with prophetic utterance. Rejecters disobey to their own damage, and will be left without excuse. The word is preached, the blessed sound goes forth, but Israel rejects. The preacher must do his work, though few be saved. The preacher must hold on his course, though moderns say, Why all this preaching? We know as much as the preacher. If they know, they do not evidence their knowledge by their practice. If they know and do, let them support the preacher who carries the message of life to the not-knowing ones. If they know, let them listen to the preacher who strives to extend their knowledge, to quicken the heart. Perhaps we need more heart work in these days. Emotional preachers may have a special work in these times of increasing knowledge.
I. Divine wooing.—A strange reversion. God woos man, and man should woo God. The prophet represents God as standing with stretched-forth hands. The prophet is here strongly anthropomorphic. The eternal Spirit is likened unto a human father or mother stretching forth hands to a wayward child. Does not the divine Prophet teach somewhat of the same in the parable of the prodigal son? The eternal Father sends out His love to woo back the prodigals from their wretchedness. Love sends forth its messengers. As the heavens and their hosts proclaim God’s existence and perfections to the whole universe, and, mute as they are, make their voices re-echo in the hearts of all men, so, says St. Paul, with a sort of enthusiasm at the memory of his own ministry, the voice of the preachers of the gospel has sounded in all countries and in all the cities of the world.
II. Divine retaliation.—The law of nature is the law of God. Like is returned by like. Reject the good, and the good rejects; reject the Stone of salvation, and it becomes a stone of destruction. “On whomsoever this stone shall fall,” etc. “I will provoke you to jealousy.” Strong expressions from the mouth of infinite Love. A foolish nation will anger an over-wise, a self-righteous, and a confident nation. How often the no-people anger the people of high looks and lofty mien! As the wheel of time turns the nobodies become the somebodies, even in social spheres. Foolish nations become the ruling nations. God’s fools will reign everlastingly. Israel rejects, and Israel is forsaken. The Church leaves its first works, and the candlestick is removed out of its place. Let modern Churches take warning. We sometimes fear that the divine candle is not burning brightly in our modern Christianity. Awful will be the doom if Anglo-Saxon Israel is provoked to jealousy by them that are no-people, and moved to anger by a foolish nation being blessed.
III. Divine satisfaction.—Eternal love must be satisfied. It must find a people on whom to bestow its caresses. Jesus must see of the travail of His soul. If His own people reject, He will find believers among the Gentiles. Israel knew this, and cannot complain. If Israel were blessed with the largeness of divine love, it would not seek to complain. But oh the narrowness of humanity! The missionary spirit is of slow growth, and seldom reaches large size in our selfish human nature. How little gratification we really receive from the news that nations are being born into the spiritual kingdom! The nearer we get to the divine, the gladder we shall be that Christ is found of them who sought Him not, that He is made manifest unto those that asked not after Him. Let us pray for largeness of love. Let us seek to be all-inclusive, world-embracing, in our spiritual desires. Light diffused is light increased. The missionary spirit has reflex blessings. Doing good to others, we do good to ourselves.
SUGGESTIVE COMMENTS ON Rom_10:18-21
God has not failed in His part.—It is not God who has failed in His part. No; they who have not-believed (the majority of Israel) cannot excuse themselves by saying that the mission, which is an essential condition of faith, was not carried out in their case. There is not a synagogue which has not been filled with it, not a Jew in the world who can justly plead ignorance on the subject. Μὴ οὐκ ἤκουσαν: “It is not, however, the case that they have not heard, is it?” Evidently the apostle is speaking of those who have not believed, consequently of the Jews. How can Origen and Calvin think here of the Gentiles? It is the case of the Jews which is being pleaded. The pronoun αὐτῶν, their (voice), refers not to the subject of the previous sentence, but to that of the sentence of the psalm quoted by Paul: the heavens. No one certainly will think that Paul meant here to give the explanation of this passage; it is an application of the psalmist’s words, which is still freer than that made of the passage from Deuteronomy in Rom_10:6-8. The apostle has just advanced, and then refuted, a first excuse which might be alleged in favour of the Jews; he proposes a second, the insufficiency of which he will also demonstrate.—Godet.
A foolish nation and an impious nation identical.—“By a foolish nation I will anger you.” This is a repetition of the same sentiment. By a “foolish” nation is to be understood an “impious” or “idolatrous” nation. The worshipping of idols being one of the grossest follies of which rational beings can be guilty, idolaters are called in Jewish Scriptures “a foolish people,” and the meaning of the words is this: “By receiving into the number of any Church and people the Gentiles who have been accustomed to the worship only of idols, I will excite the anger and envy of the Jews.” And that at the commencement of the Christian era this prediction was fulfilled, both by the reception of the Gentiles into the Church of God, and by the jealousy and anger which this extension of the means of salvation produced among the Jews, is amply verified by the history. Thus when Paul preached the word of God to the Gentiles of Antioch, in compliance with their earnest request, the Jews, we are told, “when they saw the multitudes that came together, were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.” And when they found no other means of preventing the apostles from preaching to the Gentiles, they raised a persecution against them, and expelled them out of their coasts.—Ritchie.
The gospel like a light shining in darkness.—When the gospel comes, it is like a light rising upon the darkness, and dispelling it: it is light unanticipated, unsought. Jehovah came to the Gentiles by the gospel, like a person paying an unlooked-for visit—an unknown stranger arriving suddenly. The whole language of God by the prophet evidently conveys the idea of previous ignorance and sudden manifestation; and this manifestation followed by the finding, on the part of those to whom the discovery is made, of Him by whom it is made. The idea of suddenness is strongly expressed by the words, “I am found of them that sought Me not.” The finding is not represented as the result of a long process of previous seeking—of “feeling after” God. The Gentiles, immersed in all the ignorance and stupid sottishness of their idolatries, received the “knowledge of the only true God and of Jesus Christ whom He has sent,” as a prisoner who had been long immured in the gloom of a dungeon, without a ray of light, and to whom darkness had become so familiar that he had given up thinking of anything else, would receive the beams of heaven, on the window being suddenly opened that had been closed and fastened with bars of iron.—Dr. Wardlaw.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v18 18. “But I say, Have they not all heard?…
18. “But I say, Have they not all heard? yea truly: their voice has gone into all the earth and their words unto the ends of the world.” How do we reconcile this statement with the preceding? But a minority in Paul’s day had ever heard the verbal gospel. The same minority on earth as to the auricular proclamation still obtains. The solution of the problem is the simple fact that the holy Ghost, who is the only real Preacher on the earth, men and women only serving as telephones, is actually in every nation under heaven, having spoken to every responsible human being in every age and race. Therefore, Paul says (Chapter 1:20) that even the heathens are left without excuse. While human agency is God’s appointment and a glorious means of grace, yet the great Gospel Preacher is everywhere speaking to every immortal soul and preaching the unsearchable riches of Christ.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv15–18 and how shall they preach, except they be sent?…
and how shall they preach, except they be sent? [Sending is the last step as we reason backward, but the first as we look forward toward salvation; for, as Gifford observes, "Paul argues back from effect to cause," so that, turning his series around, it will read, Sending, preaching, hearing, believing, turning to or calling upon God, salvation ( Act_8:4-39 ). In these days of missions we have grown so familiar with the gospel that the idea of sending has become fairly limited to the transportation of the missionary; when, therefore, we enlarge Paul's sending till it includes the idea of a divine commission or command to go, we feel that we have achieved his conception. But the thought of the apostle is wider still. With him the sending finds its full meaning in that unction of God which provides the messenger with a divine message, a message of good news which only the lips of God can speak, a message which he could gather from no other source, and without which all going would be vanity, a mere running without tidings. Compare Paul's vindication of the heavenly origin of his message ( Gal_1:11-24 ). To understand the relevancy of the quotation with which the apostle closes the sentence, let us remember that while this is an argument, it is also, by reason of the matter argued, a hymn of praise, a love-song, a jubilation, an ecstasy of joy. How could it be otherwise? Now, at Rom_8:28-30 the apostle presents the heaven-forged links of the unbreakable chain of God's holy and gracious purpose to glorify man. Having presented that chain, he devotes the remainder of the chapter (31-39) to an elaboration of the joyful confidence which wells up within him at its contemplation, for a heart of flesh could not do otherwise. So here the apostle has presented the links of the corresponding chain--the chain of means whereby the purpose is effected or consummated, so that man is saved or glorified; and that chain ends, as Paul inversely counts its links, in the unspeakable honor of being a messenger of God, sent to bear the gospel of Christ to a dying world. Could the apostle pass this by and stick to his argument? (Comp. Eph_3:7-12 ; Act_26:17-18 ; Rom_15:15-16 ; Gal_1:15-16 ) Nay, if he did so, would it not weaken his argument? For, while the passage at Rom_8:31-39 ; and the quotation here about "beautiful feet," may not fit in syllogistically, they have unspeakable power suggestively; for the first pictures that peace of God that passes all understanding, which the Jew was rejecting: and this second depicts the glorious ministry of God's mercy to the lost and life to the dying, which the Jew was missing by his proud unbelief.* Let us note in passing how Paul's argument emphasizes Christ unto the unbelievers. "All this," says Plumer, "relates to Christ, Jehovah. The prayer is to him or through him; the faith is in him; the report respects him; the heralds are his messengers; the sum of all they proclaim relates to his person, work, offices and grace; he is himself the chiefest among ten thousand and altogether lovely." With this introduction we are ready for the quotation] even as it is written, How beautiful are the feet of them that bring glad tidings of good things! [ Isa_52:7 . Paul quotes enough to suggest the full passage, which reads thus: "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth!" Paul quotes this exuberant, throbbing joy of Israel's prophet which expressed his own feelings, as a sharp contrast to the sullen, malignant, vindictive spirit of those to whom he prophesied. How acceptable was Paul and how glorious his world-wide message as visioned to the evangelical Isaiah! How despisable was Paul, and how abhorrent his message, to the Israel of the gospel age! The contrast suggests that some one erred: which was it? Were the prophet and apostle indulging in a sinful joy? or were the Jews playing the fool of all fools in excluding themselves from it? Though the citation from Isaiah has a primary reference to the restoration of the Jews from the land of exile, yet it is unquestionable Messianic, for that very restoration from exile "derived all its value," as Hodge observes, "from being introductory to that most glorious deliverance to be effected by the Redeemer." "That return," says Alford, "has regard to a more glorious one under the future Redeemer." Besides, the prophet has been talking of Messianic times, when "the glory of Jehovah shall be revealed, and all flesh shall see it together" ( Isa_40:5 ). "Jewish expositors," says Tholuck, "no less apply to the Messias almost the whole of the chapter (Isa 52), besides the quotation. (See Wetstein, ad h. l.)." The law was to end in the gospel, and Israel was to be the apostles of this joyful development, but failed through blindness as to the personality of the Messiah (a suffering sacrifice for sin, and not a great conqueror and temporal ruler); through ignorance as to the nature of the gospel (salvation by faith and not by the accident of Abrahamic descent); through a bigoted narrowness which took offense at the gospel's universality (a universality which offered salvation to Jew and Gentile on equal terms, and was devoid of all partiality). Thus it happened that Paul ran, and Israel forbore. Finally, as to the words of Isaiah, let us compare them with 2Sa_18:26 : "And the king said, He also bringeth tidings. And the watchman said, I think the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man and cometh with good tidings." Here we see that men were known by their running, and their tidings known by their character. With these facts before us, the imagery of Isaiah becomes complete. Jerusalem, the daughter of Zion, bereft of all her children by the Babylonians, sits in sackcloth, covered with the dust of mourning and bowed with grief as though drawn down with chains about her neck. Suddenly the phantom watchmen on her desolated walls see her Ahimaaz--her good man that cometh with good tidings!--tidings of the return of all her lost children! Far off upon the mountains the swift glint of the white feet tell of that speed of the heart which urges to the limit of human endurance. With such a message what place is there for weariness! All the long miles that lie behind are forgotten, and as the goal comes in view the wings of the soul possess the feet, and the pace increases with each step as the runner presses toward the mark or prize of his heart's desires! Ah, how beautiful upon the mountains are the feet of him that bringeth good tidings! Sing! watchmen, for ye shall see face to face how Jehovah returned to Zion to glorify and comfort it with his presence. Awake, awake, O Zion! Shake off thy dust, loose thyself from the bonds of thy neck, and put on thy beautiful garments, O Jerusalem, for the messenger of salvation is at thy very gates, and how beautiful is his approach! He tells of thy children who are coming! coming! journeying homeward behind him! No wonder that with this imagery before him Paul clung to the figure of the runner to the very end ( Phi_3:12-14 ; 2Ti_4:7 ). No wonder, either, that he could not forbear adding this quotation as the climax of his argument, that, having reared a granite mountain, he might cap it with the glorifying coronet of sunshine upon snow, thus making his argument as persuasive by its glory as it was convincing by its power. No wonder that he discerned the Messianic meaning of Isaiah's message, patent even to uninspired eyes. Having thus completed the circle of his argument from the message to the universality of the message, thence to the extension of it, and thence again to the means of extension, and finally back to the message itself as glorified in the vision of the prophet, the apostle is ready once more to grapple the Jew and show his inexcusable sin in rejecting the message. However, before discussing what follows it is well to note that its connection of ideas is uncertain, so much so that Stuart justly complains of not having found a single commentator who gives him satisfaction respecting it. The connection is not stated, and is therefore difficult. To solve the problem we must find the unspoken thought in the mind of the apostle, and we think it is this. The glorious chain of God's purpose to glorify men ( Rom_8:28-30 ) and this equally glorious chain of means to that end, ought to make the gospel as universal as God designed it to be; but, nevertheless, so great is man's sinful perversity, such is not the case; and the Scripture so foretold it, and, in foretelling, explained it, and exposed the reason. Hence he continues]
* To avoid encumbering Paul's argument we have given the briefest possible interpretation of "sending," but as sending is the bottom of the heavenly ladder the top of which reaches unto salvation, it should be fully understood. The first sending was by the Father, and of this sending Jesus was both messenger and message. The next sending was that of the twelve and the seventy, a sending which culminated in the great commission ( Mat_28:19 ; Mar_16:15-16 ; Luk_24:47 ; Act_1:8 ). The first of these sendings was perfect as to sender, message and messenger (John 3:34). The second was perfect as to sender and message, but weak as to the messengers. The third sending was by the Holy Spirit and the church at Antioch ( Act_13:2-3 ). In this sending the message was practically perfect, but the church participated in the sending, so that the sender and the messengers were imperfect. A little later the message itself became corrupted and imperfect, and from that day to this the weakness of the gospel plan has been at this bottom rung of the great ladder; and the weakness is threefold, being in the sender, the sent and the thing sent. In Paul's day the weakness of the sending churches was the thing to be deplored. For this the Jew was chiefly to blame, for had he appreciated the honor and privilege and answered to the call of Christ, the world could easily have been evangelized by him, for he had synagogues and organized groups of worshipers, and a popular hearing in nearly every city on the habitable globe; but, instead of becoming a help, he, with all his accessories, became a hindrance. For the weakness of evangelism man, and especially Israel, was to blame, for God's part was perfect, being wrought in Christ. Moreover, the commission of Christ was full, sufficient and final. But the few, to whom message, messenger and commission first came, had been a visionless, cold, unappreciative and defective messenger from the beginning. It required a miracle to get Peter to carry the message to the Gentile Cornelius (Acts 10), and even then his Christian brethren found fault (Acts 11), and accepted as an unwelcome but inevitable decree of God, that which should have inspired them to shout for joy. No wonder, then, the Spirit of God ceased to struggle with the Jerusalem church in this matter, and withdrew to Antioch, making it the missionary center of the world. As ordaining and sending were, even in Paul's day, well-nigh wholly in the hands of the church, so that even Paul himself was a church-sent man ( Act_13:2-3 ), it is hardly likely that Paul's words here are lacking in reference to this fact, for (1) the Jew was extremely culpable in failing to further the sending of the gospel; (2) the Roman church generally needed admonition along this line, for the apostle was looking to them to aid him as Christ's messenger, or missionary, to Spain ( Rom_15:22-29 ). Finally, the weakness of Christ's coworkers, the senders, was the problem in Paul's day, and it is still the problem, just as Jesus covertly prophesied when be said, "Pray ye therefore," etc. ( Luk_10:2 ); for our prayer though directed to God, must be answered by man, for he is de facto the sender (or, more properly, the NON-SENDER) of laborers into the harvest. The world could be evangelized in a single generation if men would only send the gospel to its peoples, but they lack that vision of the feet beautiful which thrilled the mighty soul of the lion of Benjamin, the apostle to the Gentiles.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v18 oikoumene = inhabited earth.
world
oikoumene = inhabited earth.
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(See Scofield "Luk 2:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Faith and unbelief in their relation to the Gospel:
Faith and unbelief in their relation to the Gospel:
v. 16. But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report?
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v. 17. So, then, faith cometh by hearing and hearing by the Word of God.
v. 18. But I say, have they not heard? Yes, verily, their sound went into all the earth and their words unto the ends of the world.
v. 19. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
v. 20. But Esaias is very bold and saith, I was found of them that sought Me not; I was made manifest unto them that asked not after Me.
v. 21. But to Israel He saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people.
Paul had stated that the preaching of the Gospel to both the Jews and the Gentiles was in accordance with the will of God. Since He wants all men to be saved, He also wants the Gospel preached to all men. And this remains true, although not all men (with special reference to the Jews) have given obedience to the Gospel; many have rejected its beautiful message. And this behavior has also been foretold by Isa 53:1: Lord, who will believe our report, the message we communicate? The report, or message. of Isaiah, the evangelist of the Old Testament, is identical with the Gospel-preaching of all times; and his experience agrees with that of the apostles and preachers of the New Testament. Few, very few, are found that are willing to give ear to the message of their salvation. It is a bitter lament to which the prophet gives voice and at the same time a grievous accusation.
The apostle now draws a conclusion from the words of the prophet: So, then, faith comes through the message of preaching. There the Gospel of Jesus Christ is proclaimed, one may well expect faith to be kindled; for this preaching is the prerequisite of faith, faith depends upon the preaching of the Gospel. And preaching, in turn, is through the Word of Christ. Preaching is done by virtue of, on the basis of, the word and command of Christ, who as the Lord of the Church sends out apostles and preachers of the Gospel. The message brought by these men is thus a sure foundation of faith. All the greater, then, is the culpability of the Jews and of all unbelievers in resisting the order of salvation as fixed by God, in frustrating God’s design and preparation for their everlasting happiness.
But the apostle here himself raises an objection: But I say, have they not heard? It surely is not possible that the Gospel of Jesus Christ has never reached their ears. The apostle wants to correct the impression as though he had said too much, as though his supposition that all the Jews, even those outside of Palestine, had had a chance to hear the Gospel was wrong. But he immediately denies that such an excuse for the unbelief of the Jews may be asserted. Nay, rather: Into every land is gone forth their sound, and to the ends of the earth their words. The apostle here clothes his argument in the words of Psa 19:5. The sound of the Gospel, the voice of the preachers of the Gospel, has gone forth into all the world; even at the time when Paul was writing, it had been carried out into practically all parts of the great Roman Empire, especially to those countries where Jews were living. The name of Christ was known throughout the civilized world. And therefore the Jews cannot excuse their unbelief with the pretext that they had had no opportunity to hear the message of the Gospel.
The apostle having thus anticipated all objections and rejected all excuses in advance, continues: But I say, did Israel not know? Surely no one will want to assume the incredible, in saying that Israel, the chosen people of God, to whom God had entrusted His Word and promises of old, did not know them, refused to acknowledge and accept them, willfully ignored and rejected them! The question is one not only of astonishment and surprise, but also of indignation over the fact that Israel did not want to know, did not want to believe. But this behavior agrees with the prophecy of Scriptures, not only in one, but in several instances. As the first one, Moses says, Deu 32:21: I will incite you to jealousy with a nation which is not a nation, with a foolish nation I will provoke you to anger. This the Lord had spoken even through Moses. Just as the children of Israel, even in those early days, had provoked God by worshiping idols, that were not gods, He would, in turn, provoke them. In the eyes of God there was only one nation, His chosen people, the children of Israel. All the nations of the heathen did not merit that honoring title. But God would deliberately receive the people from those non-nations as His own, to the great chagrin and indignation of the Jews. Because they had shown themselves lacking in understanding, therefore the Lord would choose as His own people whom they considered foolish. See Act 13:42 ff.
And Moses was not the only one that predicted the rebellion and the apostasy of the Jews. Isaiah makes a very bold statement, (Isa 65:1 - I have been found by those that did not seek Me, I have been revealed to them that did not ask for Me. The Lord, according to this prophecy, has manifested Himself and has permitted Himself to be found by strangers, by people that were in no communication with Him before. The heathen, originally strangers to the covenant of promise, were converted and turned to God as the message of the Gospel was brought to them. All the greater, then, is the contrast as represented by the Jews, to whom the Lord says, in the same passage: The entire day I have extended My hands toward a people that is disobedient and gainsaying. God had stretched forth His hands in a gesture of invitation, of appeal, even of supplication; He had urged the Jews time and again to return to Him, but they had willfully spurned all His efforts in their behalf. See Mat 23:37. And the same holds true of the unbelievers of all times. God’s earnest invitation and appeal goes forth again and again: Be ye reconciled to God, and yet they reject His offers of love and eternal salvation. And therefore they have but themselves to blame when the inevitable punishment descends upon their guilty heads.
Summary
The apostle bitterly laments the fact that, while the Gentiles have accepted the righteousness of faith, Israel refused obedience to the Gospel and rejected the salvation offered to all men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18 But they did not all listen
But they did not all listen
Here "they" refers to the Jews. "But not all Jews listened"
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Lord, who has believed our message?
Paul is using this question to emphasize that Isaiah prophesied in the Scriptures that many Jews would not believe in Jesus. You can translate this as a statement. AT: "Lord, so many of them do not believe our message" (See: Rhetorical Question)
our message
Here, "our" refers to God and Isaiah.
faith comes from hearing
Here "faith" refers to "believing in Christ"
hearing by the word of Christ
"hearing by listening to the message about Christ"
translationWords
good news
Isaiah
believe
faith
word
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v18 10:18 Yes, they have: Paul quotes Ps 19:4 to…
10:18 Yes, they have: Paul quotes Ps 19:4 to show that the message of Good News was universally available through creation. And by the time Paul wrote Romans, early Christian missionaries had spread the Good News through most of the Roman Empire. Most Jews would have had ample opportunity to hear the message.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.