Rom 10:18-21 | Barnes | STEP | Verse 18. But I say . But to this Objection I, the apostle, reply, The objection had been carried through the previous verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that men might be justly condemned for not believing it; not that the messengers must be sent by God; not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer. Have they not heard ? A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word "they," in this place, I take to refer to the Gentiles . What was the fact in regard to Israel , or the Jew, he shows in the next verses. One main design was to show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in , was not well founded, for in fact the thing existed which the objector maintained to be necessary; to wit, that they had heard, and that preachers had been sent to them. Yes, verily . In the original, a single word, (μενουνγε), compounded of (μεν) and (ουν) and (γε). An intense expression, denoting strong affirmation. Their sound went , etc. These words are taken in substance from . The psalmist employs them to show that the works of God, the heavens and the earth, proclaim is existence everywhere. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he uses them to express his own meaning ; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts, but without supposing that the author had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirmed of the works of God, that their sound had gone into all the earth. Their sound . Literally, the sound or tone which is made by a stringed instrument, (φθογγος). Also a voice , a report. It means here they have spoken , or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken , or proclaimed, far and wide. The Hebrew is, "their line ," etc. The Septuagint translation is the same as that of the apostle--their voice, (οφθογγοςαυτων). The Hebrew word may denote the string of an instrument, of a harp, etc., and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it. Into all the earth . In the psalm, this is to be taken in its utmost signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been extensively preached in all lands. Their words . In the psalm, the heavens are represented as speaking , and teaching men the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth; and he referred doubtless to the labours of the apostles in proclaiming it to the heathen nations. This epistle was written about the year 57. During the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations; so that it might be said that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that he could not be ignorant of those things, for they had not been done in a corner, . In , Paul says that the gospel had been preached to every creature which is under heaven. See . Thus the great facts and doctrines of the gospel had in fact been made known, and the objection of the Jew was met. It would be sufficiently met by the declaration of the psalmist, that the true God was made known by his works, and that therefore they were without excuse, (comp. ) but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near.

Romans 10:18-21

Verse 18. But I say. But to this Objection I, the apostle, reply, The objection had been carried through the previous verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that men might be justly condemned for not believing it; not that the messengers must be sent by God; not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer.

Have they not heard? A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word "they," in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design was to show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in Rom 10:14,15, was not well founded, for in fact the thing existed which the objector maintained to be necessary; to wit, that they had heard, and that preachers had been sent to them.

Yes, verily. In the original, a single word, (μενουνγε), compounded of (μεν) and (ουν) and (γε). An intense expression, denoting strong affirmation.

Their sound went, etc. These words are taken in substance from Ps 19:4. The psalmist employs them to show that the works of God, the heavens and the earth, proclaim is existence everywhere. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he uses them to express his own meaning; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts, but without supposing that the author had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirmed of the works of God, that their sound had gone into all the earth.

Their sound. Literally, the sound or tone which is made by a stringed instrument, (φθογγος). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew is, "their line," etc. The Septuagint translation is the same as that of the apostle--their voice, (οφθογγοςαυτων). The Hebrew word may denote the string of an instrument, of a harp, etc., and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it.

Into all the earth. In the psalm, this is to be taken in its utmost signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been extensively preached in all lands.

Their words. In the psalm, the heavens are represented as speaking, and teaching men the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth; and he referred doubtless to the labours of the apostles in proclaiming it to the heathen nations. This epistle was written about the year 57. During the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations; so that it might be said that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that he could not be ignorant of those things, for they had not been done in a corner, Acts 26:26. In Col 1:23, Paul says that the gospel had been preached to every creature which is under heaven. See Col 1:6. Thus the great facts and doctrines of the gospel had in fact been made known, and the objection of the Jew was met. It would be sufficiently met by the declaration of the psalmist, that the true God was made known by his works, and that therefore they were without excuse, (comp. Rom 1:20) but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near. Verse 19. But I say, etc. Still further to meet the objection, he shows that the doctrine which he was maintaining was actually taught in the Old Testament.

Did not Israel know? Did not the Jews understand? Is it not recorded in their books, etc., that they had full opportunity to be acquainted with this truth? This question is an emphatic way of affirming that they did know. But Paul does not here state what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gentiles, and that the Jews were to be cast off. This doctrine followed from what he had already maintained in Rom 10:12,13, that there was no difference in regard to the terms of salvation, and that the Jew had no particular privileges. If so, then the barrier was broken down; and ff the Jews did not believe in Jesus Christ, they must be rejected. Against this was the objection in Rom 10:14,15, that they could not believe; that they had not heard; and that a preacher had not been sent to them. If now the apostle could show that it was an ancient doctrine of the Jewish prophets that the Gentiles should believe, and that the Jews would not believe, the whole force of the objection would vanish. Accordingly, he proceeds to show that this doctrine was distinctly taught in the Old Testament.

First. First in order; as we say, in the first place.

I will provoke you. These words are taken from De 32:21. In that place the declaration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or excited his indignation, by worshipping that which was not God, that is, by idols; and he, in turn, would excite their envy and indignation by showing favours to those who were not regarded as a people; that is, to the Gentiles. They had shown favour, or affection, for that which was not God, and by so doing had provoked him to anger; and he also would show favour to those whom they regarded as no people, and would thus excite their anger. Thus he would illustrate the great principle of his government in 2Sam 22:26,27, "With the merciful thou wilt show thyself merciful;-- with the pure thou wilt show thyself pure; and with the froward thou wilt show thyself unsavoury," i.e., froward, Ps 18:26. In this passage the great doctrine which Paul was defending is abundantly established--that the Gentiles were to be brought into the favour of God; and the cause also is suggested to be the obstinacy and rebellion of the Jews. It is not clear that Moses had particularly in view the times of the gospel; but he affirms a great principle which is applicable to those times --that if the Jews should be rebellious, and prove themselves unworthy of his favour, that favour would be withdrawn, and conferred on other nations. The effect of this would be, of course, to excite their indignation. This principle the apostle applies to his own times; and affirms that it ought to have been understood by the Jews themselves.

That are no people. That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization; who wander in tribes and clans, and who are under no settled form of society. This was the case with most barbarians; and the Jews evidently regarded all ancient nations in this light, as unworthy the name of a people.

A foolish nation. The word fool means one void of understanding. But it also means one who is wicked, or idolatrous; one who contemns God. Ps 14:1, "The fool hath said in his heart, There is no God." Prov 1:7, "Fools despise wisdom and instruction." Here it means a nation who had no understanding of the true God, ασυνετω

I will anger. My bestowing favours on them will excite your anger. We may remark here,

(1.) that God is a sovereign, and has a right to bestow his favours on whom he pleases.

(2.) That when men abuse his mercies, become proud, or cold, or dead in his service, he often takes away their privileges, and bestows them on others.

(3.) That the effect of his sovereignty is to excite men to anger. Proud and wicked men are always enraged that he bestows his favours on others; and the effect of his sovereign dealings is to provoke to anger the very men who by their sins have rejected his mercy. Hence there is no doctrine that proud man hates so cordially as he does the doctrine of Divine sovereignty; and none that will so much test the character of the wicked.

(z) "I will provoke" De 32:21 (a) "a foolish nation" Tit 3:3 Verse 20. But Esaias, Isa 65:1,2.

Is very bold. Expresses the doctrine openly, boldly, without any reserve. The word (αποτολμα) means, to dare, to be venturesome, to be bold. It means here, that however unpopular the doctrine might be, or however dangerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews--the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures, Heb 11:6, 1Chr 28:8,9, Mt 6:33, 7:7, Lk 11:9. But it means, that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, "I was found," in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews.

(b) "I was found" Isa 65:1,2 Verse 21. 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 wound be obedient, the character of the Jews was, that they were a disobedient and rebellious people.

All day long. Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people.

I have stretched forth my hands. This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favour, to invite and entreat. Prov 1.24.

A disobedient. In the Hebrew, rebellious, contumacious. The Greek answers substantially to that; disbelieving, not confiding or obeying.

Gainsaying. 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; viz., 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 heathen 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 heathen 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 fitted 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, men 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 honourable 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 men 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 men. And we may learn, also, from this,

(6.) that God will withdraw his favours from those nations that are disobedient and rebellious. 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 favoured 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.