But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?

But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?

But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report?

But they have not all obeyed the gospel. For Isaiah saith, Lord, who hath believed our report?

But they were not all obedient to the good tidings, for Isaiah saith, 'Lord, who did give credence to our report?'

But, some will say, they have not all hearkened to the Good News. No, for Isaiah asks, "Lord, who has believed the Message they have heard from us?"

But they have not all given ear to the good news. For Isaiah says, Lord, who has had faith in our word?

But they did not all listen to the Good News. For Isaiah says, 'Lord, who has believed our report?'

But not all are obedient to the Gospel. For Isaiah says: "Lord, who has believed our report?"

Still, it may be said, everyone did not give heed to the good news. No, for Isaiah asks – 'Lord, who has believed our teaching?'

Sed non omnes obedierunt evangelio; Iesaias enim dicit, Domine, quis credidit sermoni nostro?

But all have not obeyed the gospel, etc. This belongs not to the argument, which Paul designed to follow in the gradation he lays down; nor does he refer to it in the conclusion which immediately follows. It was yet expedient for Paul to introduce the sentence here, in order to anticipate an objection, lest any one should build an argument on what he had said, -- that the word in order always precedes faith, as the seed the corn, -- and draw this inference, that faith everywhere follows the word: for Israel, who had never been without the word, might have made a boast of this kind. It was therefore necessary, that, in passing, he should give them this intimation, -- that many are called, who are yet not chosen. He also quotes a passage from Isaiah 53:1; where the Prophet, before he proceeds to announce a remarkable prediction respecting the death and the kingdom of Christ, speaks with astonishment of the few number of believers, who appeared to him in the Spirit to be so few, that he was constrained to exclaim, "O Lord, who has believed our report?" that is, the word which we preach. For though in Hebrew the term smvh, shimuoe, means passively a word, [1] yet the Greeks have rendered it, akoen -- hearing, and the Latins, auditum -- hearing; incorrectly indeed, but with no ambiguity in the meaning. We now see why this exception was by the way introduced; it was, that no one might suppose that faith necessarily follows where there is preaching. He however does afterwards point out the reason, by saying, "To whom has the arm of the Lord been revealed?" by which he intimates that there is no benefit from the word, except when God shines in us by the light of his Spirit; and thus the inward calling, which alone is efficacious and peculiar to the elect, is distinguished from the outward voice of men. It is hence evident, how foolishly some maintain, that all are indiscriminately the elect, because the doctrine of salvation is universal, and because God invites all indiscriminately to himself. But the generality of the promises does not alone and by itself make salvation common to all: on the contrary, the peculiar revelation, mentioned by the Prophet, confines it to the elect.

Footnotes

1 - Or, what is heard; it being a noun from sm, to hear, in its passive sense, it signifies a report, a message, or any tidings conveyed to the hearing of men. The Greek word akoe is used in various senses, as signifying the act of hearing, Matthew 13:14, -- the faculty of hearing, 1-Corinthians 12:17, -- the organ of hearing, the ear, Mark 7:35, -- and what is heard, a word, a report, as here and in John 12:38 Schleusner refers to instances in the classics in which the word is used in all these meanings. It is not necessary, nor is it in accordance with the usual manner of the Apostle, to give the word the same meaning in the next verse as in this. It is the practice of the Apostle to use the same words in different senses in the same passage. See Romans 4:18; Romans 8:24. Here it means what is heard, report; and in the following verse, the act, that is, hearing. -- Ed.

But they have not all obeyed the gospel - It is not easy to see the connection of this; and it has been made a question whether this is to be regarded as a continuation of the objection of the Jew, or as a part of the answer of the apostle. After all the attention which I have been able to give it, I am inclined to regard it as an admission of the apostle, as if he had said, "It must be admitted that all have not obeyed the gospel. So far as the objection of the Jew arises from that fact, and so far as that fact can bear on the case, it is to be conceded that all have not yielded obedience to the gospel. For this was clearly declared even by the prophet;" compare Acts 28:24; Hebrews 4:2.
For Esaias saith - Isaiah 53:1.
Who hath believed our report? - That is, Isaiah complains that his declarations respecting the Messiah had been rejected by his countrymen. The form of expression, "Who hath believed?" is a mode of saying emphatically that few or none had done it. The great mass of his countrymen had rejected it. This was an example to the purpose of the apostle. In the time of Isaiah this fact existed; and it was not a new thing that it existed in the time of the gospel. "Our report." Our message; or what is delivered to be heard and believed. It originally means the doctrine which Isaiah delivered about the Messiah; and implies that the same thing would occur when the Messiah should actually come. Hence, in the fifty-third chapter he proceeds to give the reasons why the report would not be credited. and why the Messiah would be rejected. It would be because he was a root out of a dry ground; because he was a man of sorrows. etc. And this actually took place. Because he did not come with splendor and pomp, as a temporal prince, he was rejected, and put to death. On substantially the same grounds he is even yet rejected by thousands. The force of this verse, perhaps, may be best seen by including it in a parenthesis, "How beautiful are the feet, etc." how important is the gospel ministry - (although it must be admitted, that all have not obeyed, for this was predicted also by Isaiah, etc.)

But they have not all obeyed the Gospel - This seems to be the objection of a Jew; as if he had said: A Divine mission would be attended with success; whereas there are numbers who pay no attention to the glad tidings you preach. To this the apostle answers, that the Spirit of God, by Isaiah, Isaiah 53:1, foretold it would be so, even in the case of the Jews themselves, where he said, Lord, who hath believed our report? For although God brings the message of salvation to men, he does not oblige them to embrace it.
It is proposed to their understanding and conscience; but it does not become the means of salvation unless it be affectionately credited.

(10) But they have not (l) all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
(10) Wherever faith is, there is also the word, but not the opposite, namely, wherever the word is, there may not necessarily be faith: for many refuse and reject the word.
(l) He says this because of the Jews.

But they have not all obeyed the Gospel,.... Who hear it, and to whom it is preached; for though ministers may be regularly sent forth, and rightly preach the Gospel in the purity of it, yet there is no success without the power of God attending it: ministers may preach, and men may hear, and yet not obey the Gospel; that is, cordially embrace the doctrines, and sincerely submit to the ordinances of it:
for Esaias saith, Lord, who hath believed our report; or "our hearing", agreeably to the Hebrew word in Isaiah 53:1, and which designs not the "hearing" with which the apostles heard Christ, though what they heard from him, they made known to men; but the hearing, or the word heard, which others had from them, namely, the report they made in their ministry, of the person and grace of Christ, which was disregarded, when the arm and power of the Lord were not, revealed and exerted: this was the case of the Jews in Isaiah's time, and the same in the times of Christ and his apostles, and is always the case, when divine power does not attend the preaching of the Gospel.

But they have not all obeyed the gospel--that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?--that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."

But they have not all obeyed the gospel. All had not yet heard it, and hence could not obey it. To those who receive the gospel it is glad tidings. These fulfill the prediction of the prophets. But many are in unbelief, and hence do not obey the gospel. (Note that the gospel is to be obeyed.) This need not surprise us, for Isaiah predicted this also, when he said (Isaiah 53:1), Lord, who hath believed our report? So, then, faith cometh by hearing. Hence the need of preaching. If God by a miracle wrought faith in the heart, he could dispense with the preacher. But the divine arrangement is that it should result from hearing the word of God preached. For an example of the gospel plan, see Acts 18:8.
Have they not heard? Who are alluded to? Both Jews and Gentiles. The objector might say, Well, if faith comes by hearing, so few have heard that we are not responsible for our unbelief. Nay, says the apostle, the opportunity to hear has been very widely extended. In the language of the Psalmist (Psalm 19:4), Their sound (that of the preachers of the gospel) is gone out into all the earth. When the vast multitude converted on Pentecost were scattered to their homes, they carried the gospel into all parts of the civilized world. Paul was now writing to the church in Rome, where no apostle had ever been.

Isaiah 53:1.