Exegetical and Hermeneutical Commentary of Romans 10:17
So then faith [cometh] by hearing, and hearing by the word of God.
17. So then faith, &c.] In this verse, which forms a parenthesis of thought, St Paul uses the quotation just made in a new reference; not now to the fact of unbelief, but to the means of faith. Isaiah’s words imply that the “report” of Messiah’s messengers was the appointed means for the conveyance of faith (“who hath believed? ”) in Messiah. But this faith was (see above, Rom 10:11,) for Gentiles as well as Jews. Therefore Gentiles as well as Jews must have the “report” carried to them.
hearing ] Same word in Gr. as that rendered report just above. See margin of E. V.
by the word of God ] i.e. either “ by His order,” or “ by (the delivery of) His message; ” “by the utterance of truth from and about Him.” The latter is on the whole more likely, both grammatically and by the context, where the necessity of evangelization is the main point. A various reading, but not decisively supported, is “by the word of Christ.”
Fuente: The Cambridge Bible for Schools and Colleges
So then faith cometh … – This I take to be clearly the language of the objector. As if he had said, by the very quotation which you have made from Isaiah, it appears that a report was necessary. He did not condemn people for not believing what they had not heard; but he complains of those who did not believe a message actually delivered to them. Even by this passage, therefore, it seems that a message was necessary, that faith comes by hearing, and hearing by the divine message. It could not be right, therefore, to condemn those who had not obeyed the gospel because they had not heard it; and hence, not right to make salvation dependent on a condition which was, by the arrangement of God, put beyond their power. The very quotation from Isaiah, therefore, goes to confirm the objection in Rom 10:14;15.
By hearing – Our translation has varied the expression here, which is the same in two places in the Greek: Isaiah said, Who hath believed our report te akoe? So then, you must admit that faith comes by that report ex akoes, and therefore this report or message is necessary. When it is said that faith cometh by hearing, it is not meant that all who hear actually believe, for that is not true; but that faith does not exist unless there is a message, or report, to be heard or believed. It cannot come otherwise than by such a message; in other words, unless there is something made known to be believed. And this shows us at once the importance of the message, and the fact that people are converted by the instrumentality of truth, and of truth only.
And hearing – And the report, or the message ( he akoe), is by the Word of God; that is, the message is sent by the command of God. It is his word, sent by his direction, and therefore if withheld by him, those who did not believe could not be blamed. The argument of the objector is, that God could not justly condemn people for not believing the gospel.
Fuente: Albert Barnes’ Notes on the Bible
Rom 10:17
So then faith cometh by hearing, and hearing by the Word of God.
How can I obtain faith?
If I am thirsty, how shall I quench my thirst? By a draught of water. But in what way can I obtain water? It is enough to tell me to go to the tap or the fountain. There is no need to explain that the water is supplied by a reservoir, having been first drawn from the river, which received it from the clouds. To the thirsty all you want to say is, Theres the water, drink. A man is hungry, and he asks you, How can I get bread? . Go to the bakers, you say. If he wants to know how bread is obtained, we can give it to him at another time. And when you are dealing with an anxious person, it will suffice to say, Faith cometh by hearing; further information can be supplied under happier circumstances.
I. The way by which faith comes to men. By hearing.
1. Negatively. It does not come–
(1) By hereditary descent. The heirs of salvation are born, not of blood, nor of the will of the flesh, but of God. That which is born of the flesh is flesh, and nothing more.
(2) By sacraments. Is not faith a concomitant of regeneration? and what is that regeneration worth which leaves a person an unbeliever? Faith cannot be sprinkled upon us, nor can we be immersed in it. It is not to be poured into us from a chalice, nor generated in us by consecrated bread.
(3) By feeling. Till certain men have felt what they have heard described in religious biography they cannot believe. You may get the best feeling from faith, but you will be long before you will find any faith worth having from frames and feelings.
(4) By dreams and visions. The notion is still current that if you dream of seeing Jesus, or if a passage of Scripture strikes you, or if you imagine that you hear a voice speaking to you, you are then a believer. Now, though you should see all the angels in heaven, it would not prove that you would go to heaven, any more than my having seen the Popes bodyguard would be a proof that I shall be made a Cardinal. Moreover, men saw Christ, and yet blasphemed Him.
(5) Through the eloquence, earnestness, or any other good quality of the preacher. If so, being born of the power of the flesh, it will die, and so prove itself unlike the faith which springs from the incorruptible word of God, for that liveth and abideth for ever.
2. Positively: Faith cometh by hearing. Sometimes faith has come into mens minds by hearing–
(1) The simple statement of the gospel. All some have wanted has been merely to be informed of the way of salvation.
(2) Of the suitability of the gospel to the individual case. While some have heard it preached as a gospel for sinners, they have felt that they were certainly among that class.
(3) Of the condescending pity and the melting love of Jesus. When such texts have been preached on This Man receiveth sinners, Come unto Me, all ye that labour, etc., that strain has touched the heart, and led the most hardened to believe in a Saviour so kind to the undeserving.
(4) Of its authority. There are persons who, when they have heard the gospel, have not at first believed it, but if the minister has been led to show that God has set His sanction upon it, they have yielded and given over all further question.
(5) Of the veracity of the sacred writers.
(6) The explanation of the gospel. When the preacher takes up one by one the soul difficulties which keep a man from looking to Christ, and when a man shows that all his help for salvation is laid upon one that is mighty, it has often happened that faith has come through the hearing of such an explanatory word.
(7) The gospel preached with peculiar soul-revealing pointedness. Remember the Samaritan woman.
(8) The experience of those who have tasted the word of life; when the preacher tells how he trusted in Jesus, and found peace; when he is able to point to others who have felt the same, then conviction and faith are wrought in the mind. To set the whole matter clearly: Suppose you are labouring under a very serious disease, and a physician professes to heal you, how would you get faith in him? By hearing. You hear him speak, and you perceive that he understands your case, for he describes exactly all your symptoms. He next describes to you as much of the method of cure as you can comprehend. Then you inquire as to the mans character; you find that he is a skilful practitioner. Moreover, suppose that he does everything gratis, moved only by a kind desire to remove pain and save life. But if, in addition, he shows you his case-book, and bids you read case after case similar to your own in which he has effected perfect cure, and if some of these are your own acquaintances, you will not insult him by saying, I wish I could believe you. In the same way faith in Christ comes.
II. The obstructions which often block up this way.
1. A want of intention. Many persons come to hear, but they have no wish to be led into faith. Like the butterflies which flit from flower to flower, they extract no honey because they come not for such a purpose; while the bees dive into the cups and bells of the flowers, and come up loaded with their luscious food.
2. A want of attention. Sleepy hearers are not likely to be led to faith. Wandering hearts lose the benefit of the truth, and vain minds trifle away the privilege of a gospel ministry.
3. A want of candour. If a man hears with a prejudiced heart he is not likely to be convinced.
4. The want of after meditation. The juryman who is most likely to get at the truth of a given case will be the man who, having heard attentively, takes the notes of the evidence, weighs it, and endeavours to sift out the truth. So when you hear us preach, sift the sermon afterwards, pick holes in it if you like, but do search into the truth, and be not content till you find it. Here is a bag, and I drop into it pound after pound, but I find that the bag is just as empty as before; the reason is, there are holes in it, and the money drops through. Too many hearers are as a bag full of holes, and golden sermons will not bless them because they wilfully forget all.
III. The importance that faith should come to us by this way. If you have been a hearer and faith has not come to you, you are, this moment, in the gall of bitterness and in the bonds of iniquity. The wrath of God abideth on you. (C. H. Spurgeon.)
The faith hearing the word of God
I. What is faith?
1. An historical (Jam 2:19).
2. A dogmatical (Act 8:13; Act 8:33; Luk 4:41).
3. A temporary (Luk 8:13; Joh 5:35).
4. A faith of miracles (Luk 17:6; 1Co 13:2).
5. A saving faith (Rom 10:10; Act 16:31; 1Pe 2:6).
II. What is the worn by the hearing whereof faith comes?
1. Not the word of men.
2. Not of angels (Gal 1:8).
3. But of God.
III. What is meant by hearing this word? Hearing it–
1. Read.
2. Expounded.
3. Preached.
IV. How is faith wrought by the word? Not as by the principal, but only instrumental cause. Thus–
1. The minister commissioned by God speaks it to the ear, sometimes of Gods mercy, sometimes of mans duty (2Ti 4:2).
2. The ears of the hearer take in what the preacher speaks, and convey it to the understanding. But that cannot receive it (1Co 2:14), therefore–
3. The Spirit goes along with the word, and enables the understanding to receive it.
4. The Spirit having done so inclines the heart to embrace it (Php 2:13; Rom 7:15; Heb 4:12).
V. Use of reprehension.
1. To those who think themselves above ordinances.
2. To those who will not come up to them. This doctrine meets, as the angel did Balaam, with a drawn sword–
(1) Such as will not so much as.come to hear.
(2) Such as will come, but not to hear, but out of custom, or to stop the mouth of a brawling conscience.
(3) Such as will come to hear, but will not hear when they are come (Eze 33:31). They come and bring their ears too, but they are either stopped (Psa 58:4-5), dull (Mat 13:15), or itching (2Ti 4:3-4).
(4) Such as will hear when they come, but do not mind or understand what they hear (Eze 33:32; Act 9:7; cf. Act 22:9).
(5) Such as mind what they hear, but will not believe what they mind.
(6) Such as do believe what they mind, but will not resolve to practise what they believe (Eze 33:1-33.).
(7) Such as will resolve to practise what they believe, but will never practise what they resolve (Jam 1:23-24).
VI. Motives. Consider–
1. Whose word it is.
2. What a word it is (Psa 19:7; Rom 1:16; Jam 1:21).
3. What thou mayest get by coming to it; what thou mayest lose by staying from it.
4. The time will come when thou wilt curse thyself for every opportunity lost, or bless God for everyone embraced (Mat 23:39).
VII. Directions.
1. Before hearing–
(1) Consider what thou art going about and whom thou art going before.
(2) Set aside all worldly thoughts, as Abraham his servants, and Nehemiah (13:19, 20), especially sins (Jam 1:21).
(3) If thou wouldst have God pour forth His blessings upon thee in preaching, do thou pour out thy spirit before Him in prayer (Psa 10:17; Psa 65:2).
(a) For the minister (Rom 15:20).
(b) For yourselves, that God would assist the word (Isa 8:11).
(4) Come–
(a) with an appetite (Mat 5:6; Job 29:23).
(b) With large expectations.
(c) With strong resolutions to practise.
2. In hearing. Hear–
(1) Reverently.
(2) Diligently, with hearts as well as ears.
(3) Meekly (Jam 1:21).
(4) With faith (Heb 4:2).
(5) With self-application (Job 5:27).
3. After hearing–
(1) Meditate (1Ti 4:15).
(2) Confer with others.
(3) Square thyself according to it, that thy life may be a comment on the sermon (Jam 1:22; Mat 7:24-25). (Bp. Beveridge.)
The two great instruments appointed for the propagation of the gospel; and thy duty of the Christian public to keep them both in vigorous operation
I. The general lesson of the text.
1. As all is suspended upon God, and as He reigns with as supreme a dominion in the heart of man as in the world around us, all relating to the salvation of the soul is His work. But on the ether hand, it is evident that though it be God alone that worketh, yet He worketh by instruments. None were more impressed than Paul with the pious sentiment that all depends upon God; yet he says Faith cometh by hearing, and hearing by the word of God. If, in that extraordinary age, when the Author of nature broke in upon the constancy of its operations by miracles, one of His own inspired messengers does not overlook the use of instruments, it would ill become us to overlook them.
2. Now observe that the operation of the two instruments laid before us in the text is somewhat different at present from what it was in the days of the apostles. Those were the days of inspiration; and faith came by the hearing of inspired teachers; and hearing came by the Word of God–for the apostles spake only as God put the word into their mouth. But whatever is capable of being spoken is capable of being written also; and it was not long before the Christian teachers committed to writing the doctrine of salvation; and if you read what they wrote with the impression that it is the genuine production of inspired men, you are in circumstances likely for receiving faith. Now, however, there is a change in one of the instruments. Instead of the messenger delivering the message in person, you have the substance of it in a written communication. And now faith comes by reading, and reading by the Word of God.
3. We are not to suppose, however, that reading is substituted for hearing. True you can no longer hear the immediate messengers of heaven; but you can hear the descendants of these messengers. And although you have the inspired documents, heaven still gives a saving influence to the living energy of a human voice.
4. In no age of the Church, indeed, does it appear that the one instrument ever superseded the other. Nehemiah not only read in the book of the law of God distinctly, but gave the sense, and caused the people to understand the reading. And this reading and expounding of the law from the days of Ezra formed a permanent institution among the Jews. We meet with traces of its existence in the New Testament (Act 13:14, etc.; Luk 4:16, etc.). And it has descended, without interruption, through all the ages of Christian worship. The apostles deemed it necessary to leave something more than the written volume of inspiration behind them. They left teachers and overseers; and to this very day, the readings, and the explanations, and the sermons of Christian pastors, are superadded to the silent reading of Christian people; and both are found to be instruments of mighty operation, for the edifying of the body of Christ.
5. Neither instrument is to be dispensed with.
(1) If you have hearing without reading, you lay the Church open to all the corruptions of Popery. You have priests, but you have no Bibles. You take your lesson from the wisdom of man, and throw away from you all the light and benefit of revelation. Keep fast, then, by your Bible. Let not your faith come by hearing alone; but let your hearing be tried by the Word of God. Let it not be said that what you believe is what you have heard merely.
(2) But if you have reading without hearing, you throw away the benefit of a public ministry–an institution sanctioned by the Bible. Though you have no knowledge to receive, you have memories to be refreshed; minds which, however pure, need to be stirred up by way of remembrance.
II. Its application to the evangelisation of the world. The propagation of the gospel is a cause the maintenance of which consists of the providing of Bibles, and the providing of human agents. The latter, by teaching them to read, teaches unlettered people to use one of the instruments of the text; and to the latter belongs the exclusive office of bringing the other instrument to bear upon them–the instrument of hearing. The society whose office it is to provide the former is the Bible Society. The society whose office it is to provide the latter instrument is the Missionary Society. It is the duty of a Christian public to keep both instruments in vigorous operation. Each of these societies has mighty claims upon you. The two go hand in hand. The one ploughs while the other sows; and let no opposition be instituted betwixt their claims on the generosity of the public. (T. Chalmers, D.D.)
Hear and live
A poor man being on his death-bed, asked that the fifty-fifth chapter of Isaiah should be read to him. Though weak and faint, and full of pain, yet when he heard the words, Incline your ear and come unto Me; hear, and your soul shall live, he gathered up his strength to say, What a mercy, sir, that it is not Read, and your soul shall live, for if it had been I could not have been saved, for you know I am no scholar. But, blessed be God, it is Hear, and your soul shall live. I have heard and believed, and trust I shall be saved.
Power to hear, a blessing
It is said that a beautiful countess of one of the Orkney Islands was a deaf mute. One day, when her firstborn child was a few months old, as it was sleeping in its cradle, she softly approached its side, to the terror of the nurse, with a large stone in her hands, and dropped it on the floor, eagerly watching the face of the babe to see the effect of the noise. To the inexpressible joy of the fond mothers heart the child started and awoke, so that she knew it had the sense of hearing. She embraced both child and nurse, and wept tears of gratitude to God that her own sad affliction was not transmitted to her offspring.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. So then faith cometh by hearing] Preaching the Gospel is the ordinary means of salvation; faith in Christ is the result of hearing the word, the doctrine of God preached. Preaching, God sends; if heard attentively, faith will be produced; and if they believe the report, the arm of the Lord will be revealed in their salvation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the conclusion of the former gradation, Rom 10:14. He speaketh here of the ordinary means whereby faith is wrought; not confining or limiting the Spirit of God, who worketh, or may work, by extraordinary means, yea, without any means at all. See Poole on “Rom 10:14“.
By the word of God; by the command of God: q.d. The gospel could not be lawfully preached to them, for them to hear it, but by Gods command; and therefore the apostles and others, in preaching the gospel to the Gentiles, had good authority for what they did.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. So then faith cometh by hearing,and hearing by the word of God“This is anotherconfirmation of the truth that faith supposes the hearing of theWord, and this a commission to preach it.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So then faith comes by hearing,…. That is, by preaching; for the word hearing is used in the same sense as in the preceding verse; and designs the report of the Gospel, or the preaching of the word, which is the means God makes use of, to convey faith into the hearts of his people; for preachers are ministers, or instruments, by whom others believe:
and hearing by the word of God; or “of Christ”, as some copies read, and so do the Vulgate Latin and Ethiopic versions; and intends either the holy Scriptures, which have God for their author, and Christ for the subject of them; and which furnish the men of God, or ministers of the Gospel, with proper materials to preach; and so hearing or preaching is by them, or else the command of God or Christ, which more properly signifies; and the sense is, that men preach the Gospel in obedience to the commandment of the everlasting God, and according to the orders, mission, and commission, warrant and authority, of the Lord Jesus Christ: and so these words are the conclusion, and sum of the whole; that as invocation is owing to faith, so faith to hearing, hearing to preaching, preaching to a mission; whence it follows, that it is the original will of God, to send forth his apostles and ministers, to preach the Gospel to the Gentiles, as well as to the Jews; that they hearing might believe, and believing call upon the Lord, and so be saved by him: it is a saying of the Jews, , “hearing depends upon the word” e.
e Zohar in Deut. fol. 110. 3.
Fuente: John Gill’s Exposition of the Entire Bible
By the word of Christ ( ). “By the word about Christ” (objective genitive).
Fuente: Robertson’s Word Pictures in the New Testament
By hearing [ ] . The same word as report, above, and in the same sense, that which is heard.
Word of God [ ] . The best texts read of Christ. Probably not the Gospel, but Christ ‘s word of command or commission to its preachers; thus taking up except they be sent (ver. 15), and emphasizing the authority of the message. Belief comes through the message, and the message through the command of Christ.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “So then faith cometh by hearing”, (ara he pistis eks akoes) “Then the faith comes out of hearing;” He who refuses to hear the Word, through which knowledge of condemnation and conviction of sin comes, Pro 1:22-24 will never have or ‘ take hold of the “gift of faith,” thru which media every sinner is offered salvation by placing his divinely offered gift of faith in Jesus Christ, Eph 2:8-9; Joh 3:16.
2) “And hearing,” (he de akoe) “And the hearing,” The hearing comes, the comprehensive, understanding comes, by the Word of God, as the holy spirit is poured out upon the sinner to make him understand the gravity or seriousness of his sins, Pro 1:22-23; Isa 32:14-15; Joh 16:7-11.
3) “By the word of God,” (dia hrematos christou) “Through the clearly declared Word of Christ,” God’s Holy Spirit accompanies the teaching and preaching of the Word to convict and call sinners to repentance, to salvation, and to separated, consecrated living, to godliness. 0, that men might but obey the call of the Word and the spirit to service, as well as the call of men to accept, believe the true-form-gospel (three-tier-gospel) that Jesus Christ –
a) “died for our sins
b) was buried for our sins
C) and rose again, the third day for our sins, according to the scriptures.” Any other form or pattern of belief, one that leaves out or doubts the resurrection, etc., or adds something to this and calls it “obeying the gospel,” is a perverter of, not a proclaimer of the gospel of good tidings, according to the scriptures, 1Co 15:1-4; Gal 1:6-9; Act 1:14-16; Rom 10:16 above cited, certifies “-believing the report,” glad tidings, good news report of Isa 53:1-12, is obeying the gospel.
Fuente: Garner-Howes Baptist Commentary
17. Faith then is by hearing, etc. We see by this conclusion what Paul had in view by the gradation which he formed; it was to show, that wherever faith is, God has there already given an evidence of his election; and then, that he, by pouring his blessing on the ministration of the gospel, to illuminate the minds of men by faith, and thereby to lead them to call on his name, had thus testified, that the Gentiles were admitted by him into a participation of the eternal inheritance.
And this is a remarkable passage with regard to the efficacy of preaching; for he testifies, that by it faith is produced. He had indeed before declared, that of itself it is of no avail; but that when it pleases the Lord to work, it becomes the instrument of his power. And indeed the voice of man can by no means penetrate into the soul; and mortal man would be too much exalted, were he said to have the power to regenerate us; the light also of faith is something sublimer than what can be conveyed by man: but all these things are no hindrances, that God should not work effectually through the voice of man, so as to create faith in us through his ministry.
It must be further noticed, that faith is grounded on nothing else but the truth of God; for Paul does not teach us that faith springs from any other kind of doctrine, but he expressly restricts it to the word of God; and this restriction would have been improper if faith could rest on the decrees of men. Away then with all the devices of men when we speak of the certainty of faith. Hence also the Papal conceit respecting implicit faith falls to the ground, because it tears away faith from the word; and more detestable still is that blasphemy, that the truth of the word remains suspended until the authority of the Church establishes it.
Fuente: Calvin’s Complete Commentary
(17) So then faith cometh.Inference from the prophecy just quoted. Before men can believe, there must be something for them to believe. That something is the word of God, which we preach and they hear. It must be remembered that the word for report in Rom. 10:16, and for hearing in Rom. 10:17, is the same, but with a slight difference of meaning. In the first place, both the act of hearer and preacher are involved; in the second place, only the act of the hearer.
By the word of God.We should read here, without doubt, by the word of Christi.e., by the gospel first delivered by Christ and propagated by His ministers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. So then Or, therefore. From Isaiah’s words, even if they describe a disbelief of the hearing, yet it follows that hearing is the proper means of faith. He confirms this instance from Isaiah by maintaining that the Gentiles had heard, (18,) and that Israel had known from hearing prophetic warnings, (19-21.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So belief comes of hearing, and hearing by the word of Christ.’
All that has been stated in Rom 10:14-16 has referred to a hearing of the Good News, with a view to believing it, there being the recognition that the Jews as a whole will not believe. So Paul now brings out how important the hearing (Rom 10:15) and the not hearing (Rom 10:16) are, for he sees belief as a consequence of such hearing, that is of hearing ‘the word of Christ (Messiah)’. ‘The word of Christ’ means either the word concerning Christ (the Messiah), or the word preached by Christ (the Messiah) through His messengers. And it is this word of Christ (the Messiah) which, on being heard, results in belief. so that the way to true faith is through hearing and believing. The reason then why Israel are in unbelief is because they have not listened to the word of their God-sent Messiah.
This verse is very necessary in the context, for Paul wants to bring back his reader’s thoughts from ‘calling on the name of the Lord’, to ‘hearing’ and ‘believing’. He has done this first by linking calling with believing in Rom 10:14, a believing which results from hearing. And he now seals it with the summary, ‘So belief comes of hearing, and hearing by the word of Christ.’
Fuente: Commentary Series on the Bible by Peter Pett
Rom 10:17 . Inference from the prophetic passage, with the view of substantially recapitulating what was said in Rom 10:14 , and then pursuing the subject in Rom 10:18 .
] the same as in Rom 10:16 , the announcement , which is heard; comp. on Joh 12:38 . From this comes faith; the heard preaching of the gospel brings about in men’s minds faith on Christ; but preaching is brought about by God’s behest (Luk 3:2 ; Mat 4:4 ; Heb 11:3 ), set to work by the fact that God commands preachers to their office. Rightly have Beza, Piscator, Semler, Cramer, Fritzsche, Glckler, Tholuck, Baumgarten-Crusius, so understood . For the ordinary interpretation of it, also followed by Hofmann, as the preached word of God , is incorrect for this reason, that according to it in point of fact would not be different from ; and this does not point back to Rom 10:8 , but to in Rom 10:15 , as the remaining contents of the verse show, so that the signification saying obtains textually the more precise definition of its sense as behest . But when has been taken in two different senses in Rom 10:16 and Rom 10:17 , so that in Rom 10:16 it signifies the preaching, but in Rom 10:17 the hearing (Rckert, de Wette, Philippi, according to whom the preaching is to be analysed into its two elements , the hearing and the word of God, comp. Tholuck); or when in , instead of “God’s word,” divine revelation has been substituted (Reiche, van Hengel, comp. Olshausen, who explains it as equivalent to ): these are just makeshifts in order to separate the incorrectly assumed notion of from that of .
How could Paul infer also from Isaiah? Certainly not from the mere address , but rather from the whole attitude of the prophet towards God, as it is expressed in , an attitude in which the prophet stands as the servant and ambassador of God , so that God thus appears as He on whose saying, i.e . on whose command , the is preached.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 So then faith cometh by hearing, and hearing by the word of God.
Ver. 17. By the word of God ] That is, by the word of God’s command, sending out preachers gifted for the purpose, and saying to them, “Go preach,” &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] Faith then (conclusion from Rom 10:16 , . ) is from hearing (the publication of the Gospel produces belief in it), and the hearing (the effect of the publication of the Gospel) is by means of (not, ‘in obedience to,’ but ‘by,’ as its instrument and vehicle) the word of Christ ( has probably been a rationalizing correction, to suit better the sense of the prophecy. is used possibly, as De Wette suggests, as a preparation for . in Rom 10:18 ).
Fuente: Henry Alford’s Greek Testament
Rom 10:17 . This verse is really parenthetic: Paul’s logical mind cannot let slip the chance of showing how this quotation confirms the connection of ideas in Rom 10:14 . suits a rapid passing inference better than the more deliberate which is much more frequent in Romans. Cf. 1Co 15:18 , 2Co 5:14 , Gal 2:17 . So then faith comes from a message (that which is received by the hearer of the Gospel), and the message through the Word concerning Christ. That which when heard is is when spoken , and it is the condition of faith. The construction in is the same as in in Rom 10:8 . The words could not signify Christ’s command.
Fuente: The Expositors Greek Testament by Robertson
by. App-104.
by. App-104. Rom 10:1.
God. The texts read “Christ”.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] Faith then (conclusion from Rom 10:16, . ) is from hearing (the publication of the Gospel produces belief in it), and the hearing (the effect of the publication of the Gospel) is by means of (not, in obedience to, but by, as its instrument and vehicle) the word of Christ ( has probably been a rationalizing correction, to suit better the sense of the prophecy. is used possibly, as De Wette suggests, as a preparation for . in Rom 10:18).
Fuente: The Greek Testament
Rom 10:17.[118] , then) From the complaint of the prophet respecting the unbelief of his hearers, he infers, that the word of God and preaching, the proper source and handle of faith, were not wanting.- ) , hearing, and hence [the thing heard] speech, word, preaching.
[118] , [the report] of us) thy ambassadors, he means.-V. g.
Fuente: Gnomon of the New Testament
Rom 10:17
Rom 10:17
So belief cometh of hearing, and hearing by the word of Christ.-Notwithstanding this failure of man to believe, he affirms that belief comes of hearing the word of Christ. The seed is the word of God. (Luk 8:11). There is no belief or knowledge of God, of Christ, or of the Holy Spirit, save as it comes through the word of God and is received in faith. From the word of God as the seed first appears the bud, or blade, then the ear, after that the full corn in the ear, these being degrees of growth, or development of faith-faith through successive stages. From the first assent of the mind to the probable truth of a historic proposition, to a fully developed confidence or trust in God through Jesus Christ as his Son. [The faith thus produced is belief that leads to all acceptable obedience, and consequently to remission of sins. Hence, the need of preaching. If God by a direct operation of the Spirit 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.]
Fuente: Old and New Testaments Restoration Commentary
faith: Rom 10:14, Rom 1:16, Luk 16:29-31, 1Co 1:18-24, Col 1:4-6, 1Th 2:13, 2Th 2:13, 2Th 2:14, Jam 1:18-21, 1Pe 1:23-25, 1Pe 2:1, 1Pe 2:2
and hearing: Jer 23:28, Jer 23:29, Mar 4:24, Luk 8:11, Luk 8:21, Luk 11:28, 2Co 2:17, Heb 4:12, Heb 4:13, Rev 1:9
Reciprocal: Job 42:5 – heard Psa 18:44 – As soon Pro 8:33 – Hear Isa 51:5 – my salvation Isa 53:1 – Who Isa 55:2 – Hearken Isa 55:11 – shall my Luk 9:11 – when Joh 1:37 – and they Joh 6:63 – the words Act 10:22 – and to Act 15:7 – by my Rom 10:8 – the word of faith Gal 3:2 – by the hearing Eph 2:8 – that Col 1:6 – since Heb 4:2 – preached Heb 13:7 – word
Fuente: The Treasury of Scripture Knowledge
FAITH
Faith cometh by hearing.
Rom 10:17
There is no doubt that by faith here St. Paul means trust. This faith comes by hearing, hence the need of teaching and preaching.
I. Faith saves the soul.Christ began His Ministry not with the Sermon on the Mount, but by Repent ye, and believe the Gospel (Mar 1:15). And study these texts and you will see how the blessings of the Gospel are limited to those who believe: Joh 3:14-15; Act 10:43; Act 13:38-39; Act 16:30-31. The just shall live by his faith, said the Hebrew prophet (Hab 2:4). Those words are quoted four times in the New Testament (Rom 1:17; 2Co 5:7; Gal 3:11; Heb 10:38). St. Peter writes of precious faith (2 St. Peter Rom 1:1): it is a living thing that moves in the soul as the spirit of spring moves in the branches of the trees. Without faith in Christ morality becomes prudence or imprudence.
II. Faith changes the character.It purifies the heart, it overcomes the world, and works by love. No doubt there are some who hear the Gospel all their lives and it seems to make no difference, but why? It is not mixed with faith in them that hear (Heb 4:2).
III. Faith opens the lips.I believed, and therefore have I spoken (2Co 4:13).
IV. Faith uplifts the life.The religion of Christ brings Christ into daily duties and daily worries and transforms all.
V. Faith in Christ divides the world.Some believed the things that were spoken, and some believed not (Act 28:24).
VI. Faith in Christ is a mark of Gods people.Lay to heart our Lords solemn words: But ye believe not, because ye are not of My sheep, as I said unto you (Joh 10:26).
VII. Faith is the thing Christ will look for when He comes again: When the Son of Man cometh, shall He find faith on the earth? (Luk 18:8.)
Rev. F. Harper.
Illustrations
(1) When Dr. Moffat began his labours in Africa, one of his earliest converts was a chief called Africaner. This Africaner was the terror of the colony. He had the ferocity of a desperado, and wherever his name was pronounced it carried dismay. When Africaner was brought to the knowledge of the truth, it seemed such a great thing that it was described by those who knew him as the eighth wonder of the world.
(2) There is a story told of Heraclitus, the Greek philosopher, that after he became famous in the world some distinguished strangers sought his home, and when they came, instead of finding the sage intent on high discourse, they found the great man sitting before the kitchen fire warming himself, and conversing with his slaves. The strangers paused at the threshold in surprise, but he said: Come in, come in; the gods are here also, and the wise wit of the old teacher pointed the great truth which found such beautiful expression in the ministry of Jesus Christ.
Fuente: Church Pulpit Commentary
:17
Rom 10:17. This verse clearly shows that faith does not come to a sinner as a direct gift from God. It can be produced only by hearing the word of God. That accounts for the items set forth in verse 14, 15.
Fuente: Combined Bible Commentary
Rom 10:17. So then faith Cometh of hearing, i.e., from the announcement which is heard. The heard preaching of the gospel brings about in mens minds faith in Christ (Meyer).
And hearing through the word of Christ. The weight of authority favors the substitution of Christ for God. Word is literally saying, and probably means command or order, taking up again the idea of the verb, except they be sent (Rom 10:15). Thus the authority of the message is emphasized over against the unbelief of some, preparing the way for the application to the responsibility of the Jews.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “It is very evident, and these testimonies show, that faith comes by hearing, and hearing by the preaching of the word of God.” The grace of faith is wrought by the Spirit in the act of hearing: and the matter heard by which this faith is wrought, is the word of God preached. Persons must hear, that they may believe; and God’s word must be preached, that they may hear. A non-preaching minister then is no minister; he is like a bell without a clapper, or a crier without a voice; he neither answers the design of his commission, nor the end of the gospel’s institution, which was to be the instrumental mean of faith. Faith cometh by hearing.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 17. There was no logical necessity obliging the apostle to return to the two ideas contained in this verse, and already expressed in Rom 10:14. But he takes them up again in passing, as confirmed by the words of Isaiah just quoted, and to give occasion more clearly to the objection about to follow in Rom 10:18. : so then (precisely as I was saying).
The meaning of , hearing, is not modified in passing from Rom 10:16 to Rom 10:17. It is still the hearing of what is preached as from God; only Paul here distinguishes between the two ideas of hearing and preaching (the word of God), which were blended in the first of these two terms, Rom 10:16, in the passage of Isaiah (in consequence of the complement , of us [our], prophets and apostles). It is unnecessary, therefore, to apply the expression word of God, as Meyer would, to the command by which God sends the preachers. This meaning has not the slightest support in the words of Isaiah, and it is contrary to the use of the term , word, in Rom 10:8-9, where it denotes the work of salvation as preached. It must be the same here. , of: faith is born of hearing; , by: hearing is wrought by the word preached.
The complement of God in the T. R. denotes the author of the word, while the complement of Christ in the Alex. and Greco-Lat. reading would express its subject. The first reading agrees better with the context.
The question is therefore relatively to the unbelief of the Jews: Has this double condition been fulfilled toward them? If not, here would be a circumstance fitted to exculpate them, and to throw back on God the blame of their unbelief and rejection. The apostle does not fail, before closing, to raise this question.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
So [as I said, and, as you see, Isaiah corroborates] belief cometh of [is born of, or grows out of] hearing, and hearing by [by reason of, because of] the word [saying, behest, command. See Luk 5:5; Heb 11:3; Rom 1:3] of Christ. [And so, briefly paraphrasing the apostle’s thought, it runs thus: Can God’s glorious purpose and inimitable means fail to accomplish the universal glorification of man? Assuredly they can, for Isaiah so predicted. To accomplish universal salvation there must be a universal heed-hearing. But Isaiah complained, “Lord, who hath believed that which we have caused them to hear?” meaning that very few gave a heed-hearing. So we see from Isaiah that it is precisely as I said (Rom 10:14-15); namely, that belief comes of hearing, and hearing is caused by the command or commission of Christ, as is made apparent by the fact that Isaiah reports back to Christ (whom he calls Lord) that men have not heard what Christ sent, or commissioned, him to tell them. How culpable, then, was Israel as foreseen in the visions of Isaiah and as literally seen by the eyes of Paul! A message commanded by Christ the Lord! How could they be excused for not giving it a heed-hearing, an obedience? Only in two ways: first, by showing that they had never heard it; second, by proving that they were misled by their Scriptures so that they could not recognize it as coming from their Lord–and the point where they would assert and attempt to prove the misleading was this very one now mooted; namely, universality, for the Jew regarded the reception of the Gentile as contrary to all that God had ever revealed, or caused to be written down. Therefore the apostle takes these two excuses in order, and exposes their emptiness.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 17
By the word of God; by the public preaching of the word of God.
Fuente: Abbott’s Illustrated New Testament
10:17 {11} So then faith [cometh] by hearing, and hearing by the {m} word of God.
(11) A conclusion of the former discussion: we must ascend from faith to our calling, for by our calling we came to the testimony of our election.
(m) By God’s commandment.
Fuente: Geneva Bible Notes
This verse summarizes the thought of Rom 10:14-16. The word "of" Christ could mean the word from Him, namely, the message that He has sent us to proclaim (Rom 10:15). [Note: Cranfield, 2:537.] It could also refer to the message concerning Christ (Rom 10:9). Both meanings could have been in Paul’s mind. In either case the gospel is in view.
"What faith really is, in biblical language, is receiving the testimony of God. It is the inward conviction that what God says to us in the gospel is true. That-and that alone-is saving faith." [Note: Hodges, Absolutely Free! p. 31. Cf. pp. 37-43.]