But about Israel he says, “All day long I stretched out my hands to a disobedient and contrary people.”
Parallel Translations
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But about Israel he says, “All day long I stretched out my hands to a disobedient and contrary people.”
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And agaynst Israel he sayth: All daye longe have I stretched forth my hondes vnto a people that beleveth not but speaketh agaynst me.
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And vnto Israel hee sayth, All the day long haue I stretched foorth mine hand vnto a disobedient, and gainesaying people.
Cross-references (18)
Passages linked to Romans 10:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 65:2-5 I have spread out my hands all day to a rebellious people, who walk in a way that is not good, after their own thoughts; a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks; who sit among the graves, and spend nights in secret places; who eat pig’s meat, and broth of abominable things is in their vessels; who say, ‘Stay by yourself, don’t come near to me, for I am holier than you.’ These are smoke in my nose, a fire that burns all day.
- Nehemiah 9:26 “Nevertheless they were disobedient, and rebelled against you, cast your law behind their back, killed your prophets that testified against them to turn them again to you, and they committed awful blasphemies.
- Proverbs 1:24 Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention;
- Jeremiah 35:15 I have sent also to you all my servants the prophets, rising up early and sending them, saying, ‘Every one of you must return now from his evil way, amend your doings, and don’t go after other gods to serve them, then you will dwell in the land which I have given to you and to your fathers:’ but you have not inclined your ear, nor listened to me.
- Matthew 21:33-43 “Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country. When the season for the fruit came near, he sent his servants to the farmers, to receive his fruit. The farmers took his servants, beat one, killed another, and stoned another. Again, he sent other servants more than the first: and they treated them the same way. But afterward he sent to them his son, saying, ‘They will respect my son.’ But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him, and seize his inheritance.’ So they took him, and threw him out of the vineyard, and killed him. When therefore the lord of the vineyard comes, what will he do to those farmers?” They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season.” Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is marvelous in our eyes?’ “Therefore I tell you, God’s Kingdom will be taken away from you, and will be given to a nation producing its fruit.
- 1 Peter 2:8 and, “a stumbling stone and a rock of offense.” For they stumble at the word, being disobedient, to which also they were appointed.
- Deuteronomy 9:13 Furthermore Yahweh spoke to me, saying, “I have seen this people, and behold, it is a stiff-necked people.
- Deuteronomy 31:27 For I know your rebellion and your stiff neck. Behold, while I am yet alive with you today, you have been rebellious against Yahweh. How much more after my death?
- Jeremiah 25:4 Yahweh has sent to you all his servants the prophets, rising up early and sending them (but you have not listened or inclined your ear to hear),
- Matthew 22:3-7 and sent out his servants to call those who were invited to the wedding feast, but they would not come. Again he sent out other servants, saying, ‘Tell those who are invited, “Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the wedding feast!” ’ But they made light of it, and went their ways, one to his own farm, another to his merchandise, and the rest grabbed his servants, and treated them shamefully, and killed them. When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.
- Acts 7:51-52 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
- Acts 13:46-47 Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so has the Lord commanded us, saying, ‘I have set you as a light for the Gentiles, that you should bring salvation to the uttermost parts of the earth.’ ”
- 1 Thessalonians 2:16 forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always. But wrath has come on them to the uttermost.
- 1 Samuel 8:7-8 Yahweh said to Samuel, “Listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected me as the king over them. According to all the works which they have done since the day that I brought them up out of Egypt even to this day, in that they have forsaken me, and served other gods, so they also do to you.
- Jeremiah 44:4-6 However I sent to you all my servants the prophets, rising up early and sending them, saying, “Oh, don’t do this abominable thing that I hate.” But they didn’t listen and didn’t incline their ear. They didn’t turn from their wickedness, to stop burning incense to other gods. Therefore my wrath and my anger was poured out, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is today.’
- Matthew 20:1-15 “For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. He went out about the third hour, and saw others standing idle in the marketplace. He said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went their way. Again he went out about the sixth and the ninth hour, and did likewise. About the eleventh hour he went out, and found others standing idle. He said to them, ‘Why do you stand here all day idle?’ “They said to him, ‘Because no one has hired us.’ “He said to them, ‘You also go into the vineyard, and you will receive whatever is right.’ When evening had come, the lord of the vineyard said to his manager, ‘Call the laborers and pay them their wages, beginning from the last to the first.’ “When those who were hired at about the eleventh hour came, they each received a denarius. When the first came, they supposed that they would receive more; and they likewise each received a denarius. When they received it, they murmured against the master of the household, saying, ‘These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!’ “But he answered one of them, ‘Friend, I am doing you no wrong. Didn’t you agree with me for a denarius? Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. Isn’t it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?’
- Luke 24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- Matthew 23:34-37 Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. Most certainly I tell you, all these things will come upon this generation. “Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 21. But of Israel, etc. A reason is subjoined…
21. But of Israel, etc. A reason is subjoined why God passed over to the Gentiles; it was because he saw that his favor was become a mockery to the Jews. But that readers may more fully understand that the blindness of the people is pointed out in the second clause, Paul expressly reminds us that the elect people were charged with their own wickedness. Literally it is, “He says to Israel;” but Paul has imitated the Hebrew idiom; for ל, lamed, is often put for מן, men. And he says, that to Israel he stretched forth his hands, whom he continually by his word invited to himself, and ceased not to allure by every sort of kindness; for these are the two ways which he adopts to call men, as he thus proves his goodwill towards them. However, he chiefly complains of the contempt shown to his truth; which is the more abominable, as the more remarkable is the manner by which God manifests his paternal solicitude in inviting men by his word to himself.
And very emphatical is the expression, that he stretches out his hands; for by seeking our salvation through the ministers of his word, he stretches forth to us his hands no otherwise than as a father who stretches forth his arms, ready to receive his son kindly into his bosom. And he says daily, that it might not seem strange to any one if he was wearied in showing kindness to them, inasmuch as he succeeded not by his assiduity. A similar representation we have in Jeremiah 7:13; and Jeremiah 11:7, where he says that he rose up early to warn them.
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Their unfaithfulness is also set forth by two most suitable words. I have thought it right to render the participle ἀπειθούντα, refractory, or rebellious, and yet the rendering of Erasmus and of the Old Translator, which I have placed in the margin, is not to be wholly disapproved. But since the Prophet accuses the people of perverseness, and then adds that they wandered through ways which were not good, I doubt not but that the Greek Translator meant to express the Hebrew word סורר, surer, by two words, calling them first disobedient or rebellious, and then gainsaying; for their contumacy showed itself in this, because the people, with untamable pride and bitterness, obstinately rejected the holy admonitions of the Prophets.
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.
John Trapp 1656 · Public Domain 21 But to Israel he saith, All day long…
21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
Ver. 21. Stretched] A metaphor from a mother.
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 But to Israel he saith; viz. in Isa 65:2.…
But to Israel he saith; viz. in Isa 65:2. In the former verse there is a consolatory prophecy, foretelling the vocation of ignorant and profane Gentiles; and in this, there is a menacing prophecy, threatening the rejecting of the rebellious and stubborn Jews.
All day long; from the time of their first calling to their dissipation.
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I have stretched forth my hands; as a father holds forth his arms to receive a rebellious son. Compare this with Mat 23:37.
Unto a disobedient and gainsaying people; the prophet Isaiah hath but one word, rebellious, and the apostle renders it by these two words, disobedient and gainsaying: they were disobedient in heart, and gainsaying with their tongues, contrary to those two gracious qualifications, mentioned Rom 10:9,10, belief in the heart, and the confession of the month. Compare this with Act 7:51,52; Ac 13:45; 19:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But to Israel he saith,.... Or against Israel, or…
But to Israel he saith,.... Or against Israel, or concerning Israel he saith in the same prophecy in Isa 65:2.
All day long I have stretched forth my hands, unto a disobedient and gainsaying people: very rightly does the apostle apply these words to Israel, as he does the former to the Gentiles; and just in like manner does the above mentioned Jewish writer, R. Moses the priest, interpret them. The Lord's "stretching out his hands all the day long" to them, designs the ministry of the prophets one after another to them, the preaching of John the Baptist, of Christ and his apostles among them: but they were a stiffnecked and rebellious people, uncircumcised in heart and ears; would have none of his counsel, and despised his reproof; contradicted and blasphemed the word; rejected the Messiah and his Gospel; killed the Prince of life, and persecuted his apostles; so that it was just with God to write a "Lo-ammi", Hos_1:9, upon them, and cast them off; and, to pave the way for the account of the rejection of these people in the next chapter, is all this said, and these testimonies produced.
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Next: Romans Chapter 11
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 An unbelieving and gainsaying people - Just opposite to…
An unbelieving and gainsaying people - Just opposite to those who believed with their hearts, and made confession with their mouths.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 21. But to Israel he saith] In the…
Verse 21. But to Israel he saith] In the very next verse, (Isa 65:2,) All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made Ro 10:16, that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter.
I. IN the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle's quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture-as, on this supposition, they would serve him as well without as with the true meaning-he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose.
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1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, Ro 10:6-8, he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, Ro 10:18, he quotes Ps 19:4, though it is likely (see the note in that place) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them.
2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So Ro 2:24; Ro 8:36; Ro 9:27-29; Ro 11:2-5; Ro 11:8-10; Ro 15:21.
3. Sometimes the quotation is only intended to explain a doctrinal point, as Ro 1:17; Ro 4:6-8; Ro 4:18-21; Ro 9:20; Ro 9:21; Ro 10:15; Ro 15:3.
4. Sometimes the quotation is designed to prove a doctrinal point. Ro 3:4; Ro 3:10-19; Ro 4:3-17; Ro 5:12-14; Ro 9:7; Ro 9:9; Ro 9:12; Ro 9:13; Ro 9:15; Ro 9:17; Ro 10:5; Ro 10:11; Ro 10:13; Ro 12:19; Ro 12:20; Ro 13:9; Ro 14:11.
5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as Ro 9:25; Ro 9:26; Ro 9:33; Ro 10:16; Ro 10:19-21; Ro 11:26; Ro 11:27; Ro 15:9-13.
These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it.
These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes.
II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby-to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for,
1. The law makes no provision for the pardon of sin.
2. It affords no helps for the performance of duty.
3. It makes no allowances for imperfections in duty, or for imperfections is our nature.
4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man.
5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But,
1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned.
2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbour as himself.
3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain But to Israel he saith - The preceding quotation…
But to Israel he saith - The preceding quotation established the doctrine that the Gentiles were to be called. But there was still an important part of his argument remaining - that the Jews were to be rejected. This he proceeds to establish; and he here, in the language of Isaiah Isa 65:2, says that while the Gentiles would be obedient, the character of the Jews was, that they were a disobedient and rebellious people.
All day long - Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people.
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I have stretched forth my hands - This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favor; to invite and entreat; Pro 1:24.
A disobedient - In the Hebrew, rebellious, contumacious. The Greek answers substantially to that; disbelieving, not confiding or obeying.
Gain-saying - Speaking against; resisting, opposing. This is not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebellion consisted, and to show that this was their character; Isa 65:2-7. The argument of the apostle is this; namely, the ancient character of the people was that of wickedness; God is represented as stretching out his hands in vain; they rejected him, and he was sought and found by others. It was implied, therefore, that the rebellious Jews would be rejected; and, of course, the apostle was advancing and defending no doctrine which was not found in the writings of the Jews themselves. And thus, by a different course of reasoning, he came to the same conclusion which he had arrived at in the first four chapters of the Epistle, that the Gentiles and Jews were on the same level in regard to justification before God.
In the closing part of this chapter, the great doctrine is brought forth and defended that the way of salvation is open for all the world. This, in the time of Paul, was regarded as a novel doctrine. Hence, he is at so much pains to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doctrine is not the less important now. And from this discussion we may learn the following truths:
(1) The pagan world is in danger without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of pagan population has changed for the better.
(2) The provisions of the gospel are ample for them - for all. Its power has been tried on many nations; and its mild and happy influence is seen in meliorated laws, customs, habits; in purer institutions; in intelligence and order; and in the various blessings conferred by a pure religion. The same gospel is suited to produce on the wildest and most wretched population, the same comforts which are now experienced in the happiest part of our own land,
(3) The command of Jesus Christ remains still the same, to preach the gospel to every creature. That command has never been repealed or changed. The apostles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ.
(4) If the gospel is to be proclaimed everywhere, people must be sent forth into the vast field. Every nation must have an opportunity to say, “How beautiful are the feet of him that preaches the gospel of peace.” Young men, strong and vigorous in the Christian course, must give themselves to this work, and devote their lives in an enterprise which the apostles regarded as honorable to them; and which infinite Wisdom did not regard as unworthy the toils, and tears, and self-denials of the Son of God.
(5) The church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work; a work which contemplates the triumph of the gospel among all nations. Happy will it be when the church shall feel the full pressure of this great truth, that the gospel may be preached to every son and daughter of Adam; and when every man who enters the ministry shall count it, not self-denial, but a glorious privilege to be permitted to tell dying pagan people that a Saviour bled for all sinners. And happy that day when it can be said with literal truth that their sound has gone out into all the earth; and that as far as the sun in his daily course sheds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of human beings. And we may learn, also, from this,
(6) That God will withdraw his favors from those nations that are disobedient and rebellions. Thus, he rejected the ancient Jews; and thus also he will forsake all who abuse his mercies; who become proud, luxurious, effeminate and wicked. In this respect it becomes the people of this favored land to remember the God of their fathers; and not to forget, too, that national sin provokes God to withdraw, and that a nation that forgets God must be punished.
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 After the preaching of Christ, and his apostles, after…
After the preaching of Christ, and his apostles, after so many wonders wrought by our Saviour, he at last offers himself to the Jewish people, with stretched-out hands, and yet they cannot be induced to believe in him. They resist him as much as they can, thus verifying the prophecy of holy Simeon, that he should be set up as a sign to be contradicted. (Luke ii.) (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 But to--rather, "with regard to"
But to--rather, "with regard to"
Israel he saith, All day--"All the day"
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long I have stretched out my hands--"did I stretch forth"
my hands--the attitude of gracious entreaty.
unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part.
Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Rom 10:1-3; and see on Rom 9:7, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Rom 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Rev 22:17 (Rom 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Rom 10:4-13). (5) How piercingly and perpetually should that question--"HOW SHALL THEY HEAR WITHOUT A PREACHER?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "PREACH THE GOSPEL TO EVERY CREATURE" (Mar 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mat 9:37-38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Isa 6:8), is not heard everywhere (Rom 10:14-15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Rom 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Rom 10:20-21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Rom 10:21).
Next: Romans Chapter 11
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 21. Stretched forth my hands—As a mother inviting her…
21. Stretched forth my hands—As a mother inviting her child. How justly terrible to the Jews were these predictions of their present character drawn from their own prophets!
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 21. to Israel] Better, with respect to Israel.
21. to Israel] Better, with respect to Israel.
All day long, &c.] Isa_65:2; verbatim with LXX., but with slight variation of order of words.—The phrase is parallel to “rising up early and sending,” (Jer_7:13; Jer_7:25, &c.,) and wonderfully describes the Divine perseverance.
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stretched forth my hands] In entreaty and welcome. Cp. Pro_1:24.
disobedient and gainsaying] An expansion of the one word “rebellious” in the Heb.—It is important to notice, side by side with strong assertions of Divine Election, these equally strong assertions of human resistance and Divine kindness.
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 (21) To Israel.—With regard to Israel.
(21) To Israel.—With regard to Israel.
He saith.—Isaiah, speaking as the mouthpiece of God.
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All day long.—This quotation is from the next verse to the preceding, and there is no such distinction in the persons to whom it is addressed as the Apostle here draws.
Gainsaying.—A people which refused the proffered salvation.
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 But to Israel he saith, All day long I…
But to Israel he saith, All day long I stretched out my hands unto a disobedient and gainsaying people. . (Isa_65:2) Tholuck remarks, "If from this passage we once more look back upon the tenth and ninth chapters, it is manifest how little Paul ever designed to revert to a decretun, absolutum, but meant to cast all blame upon the want of will in men, resisting the gracious will of God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 21. All day long, etc. Quoted from Isaiah 65:2.…
21. All day long, etc. Quoted from Isaiah 65:2. It presents the figure of a parent, with hands extended, appealing to a wayward child. That child was the Jewish nation. It was cast off because it would be cast off. It refused to listen to appeals. See Matt. 23:37. The apostle is far from ascribing the rejection of Israel to a divine decree, but he assigns the cause to Israel itself. Just so the Savior says in the passage (Matt. 23:37) just referred to, “How often would I have gathered, etc., … but ye would not.” The divine wish was that Israel should be saved, but Israel stubbornly refused.
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.
J. W. McGarvey 1914 · Public Domain But as to Israel he saith [ Isa_65:2 ],…
But as to Israel he saith [ Isa_65:2 ], All the day long did I spread out of my hands unto a disobedient and gainsaying people . [Here Isaiah presents the full contrast between the Gentiles and Jews. Commentators generally regard the spread-out hands as picturing those of a parent extended toward a wayward or prodigal child; but we have no such usage in Scripture. As Plumer observes: "When Paul stretched out his hand, he beckoned to the people that he might cause silence and secure attention ( Act_21:40 ). Sometimes stretching out the hand is for rescue and deliverance ( Deu_26:8 ). Sometimes it is to offer and bestow benefits ( Isa_26:10-11 ). Sometimes it is the gesture of threatening, chastening, displaying of powers in miracles ( Deu_4:34 ). Sometimes it points the way in which we should walk or run. No gesture is more natural than this. Again, stretching out the hand is the posture of earnest address and imploring supplication." This last is evidently the sense in which it is here used. "All the day long" may refer to the entire length of the Mosaic dispensation, but it has here especial reference to the time of Christ and his apostles, and their exclusive ministry to the lost sheep of the house of Israel; for at no other time was God's supplication with Israel so marked, and at no other season was the rejection of the Lord so personal, so vehement, so bitter and cruel; all the Gospels are full of it, and the rejection of the Son was the rejection of the Father ( Joh_14:7-9 ; 2Jo_1:9 ; Joh_5:23 ; 1Jo_5:7 ). Moreover, compare the "this day" of Luk_19:42 . "Gainsaying" is added to the Hebrew by the LXX. Pool aptly says: "They were disobedient in heart and gainsaying with their tongues, contrary to those two gracious qualifications mentioned at verses 9 and 10, belief in the heart and confession of the mouth. Their gainsaying answers to "repliest" of Rom_9:20 . For examples of this sin on their part, see Mar_15:8-15 ; Act_3:13-14 ; Act_7:51-57 ; Act_13:45 ; Act_13:50 ; Act_14:2 ; Act_14:19 ; Act_17:5 ; Act_17:13 ; Act_18:12 . "Gainsaying," says Godet, "characterizes the hair-splittings and sophisms whereby the Israelites seek to justify their persevering refusal to return to God." As we glance back over the ninth and tenth chapters, they reveal clearly how Israel, zealous for religious monopoly and their exclusive rights under the law, hardened their hearts and rejected the gospel, though grace followed them to the ends of the earth with the offer of salvation. Surely it was their own wickedness, and no arbitrary, cold decree absolute, which excluded them from salvation; and it is equally certain that the Being whom Jesus called Father, and who sent our Lord as a world's Saviour, will never rest or desist until the dark picture of a lost Israel is transformed and transfigured with the glory of the heavenly light by the ultimate inbringing of all Israel, to be, with the purged Gentiles, one kingdom of God upon earth.]
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.