How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
14. How then, &c.] This is an argument for the evangelization of the heathen, as against the jealous reserve of Pharisaic Judaism. Q. d., “The prophets announce a salvation for all who turn to Messiah; but these must first believe Him to be able to save; but believers must first be hearers; therefore there must be preachers, missionaries, sent out from the possessors of the true faith.” All this proves that a large proclamation of Messiah to the Gentiles, by Jewish missionaries, (as Paul,) was in perfect accord with the prophecies.
Fuente: The Cambridge Bible for Schools and Colleges
How then shall they call. … – The apostle here adverts to an objection which might be urged to his argument. His doctrine was, that faith in Christ was essential to justification and salvation; and that this was needful for all; and that, without this, man must perish. The objection was, that they could not call on him in whom they had not believed; that they could not believe in him of whom they had not heard; and that this was arranged by God himself, so that a large part of the world was destitute of the gospel, and in fact did not believe; Rom 10:16-17. The objection had particular reference to the Jews; and the ground of injustice which a Jew would complain of, would be, that the plan made salvation dependent on faith, when a large part of the nation had not heard the gospel, and had had no opportunity to know it. This objection the apostle meets, so far as it was of importance to his argument, in Rom 10:18-21. The first part of the objection is, that they could not call on him in whom they had not believed. That is, how could they call on one in whose existence, ability, and willingness to help, they did not believe? The objection is, that in order to our calling on one for help, we must be satisfied that there is such a being, and that he is able to aid us. This remark is just, and every man feels it. But the point of the objection is, that sufficient evidence of the divine mission and claims of Jesus Christ had not been given to authorize the doctrine that eternal salvation depended on belief in him, or that it would be right to suspend the eternal happiness of few and Gentile on this.
How shall they believe in him … – This position is equally undeniable, that people could not believe in a being of whom they had not heard. And the implied objection was, that people could not be expected to believe in one of whose existence they knew nothing, and, of course, that they could not be blamed for not doing it. It was not right, therefore, to make eternal life depend, both among Jews and Gentiles, on faith in Christ.
And how shall they hear … – How can people hear, unless some one proclaim to them, or preach to them what is to be heard and believed? This is also true. The objection thence derived is, that it is not right to condemn people for not believing what has never been proclaimed to them; and, of course, that the doctrine that eternal life is suspended on faith cannot be just and right.
Fuente: Albert Barnes’ Notes on the Bible
Rom 10:14-15
How then shall they call on Him in whom they have not believed?
Salvation preached
I. Salvation by grace.
1. We all hope to be saved. Salvation cannot be of merit for anybody that you or I have ever known. It must be of grace, if grace be possible: there is no other way. And there is this way–an old way, an eternal way–prepared and opened far back behind all time, when the Lamb was slain. This takes us back into mysterious and awful depths. But revelation leads the way. Surely we narrow God, unless we think of Him as Triune. Surely we slander God, unless we make atonement as much the work of the Father and the Spirit, as of the Son.
2. How to be square and clean, how to be considerate and generous, how not to be selfish and self-willed; how not to be afraid or ashamed to die: this is the great problem of life. Tell me how to do this and you will tell me how to be saved. Grace tramples down no law. Salvation by grace is through faith, working by love, which, like fire, cleanses the heart and cleanses the life.
3. The salvation of society, menaced now, menaced always, by human appetite and passions in their disorganising play, must come by the same road. No one form of government rather than another, no mere selfish forces, is the thing required. Till society shall have become unselfish it has not been saved, nor can it be. And to become unselfish, it must learn, not of socialistic reformers, who pronounce unselfishness impossible, but of Him who was unselfishness incarnate.
II. This salvation must be preached.
1. Christianity is one of the great Book-Religions, of which there are pre-eminently three–Judaism and Mohammedanism being the other two. This word Book-Religion means a great deal.
(1) It means, that we have something definite and immutable by which to measure whatever calls itself Christian, holding it to the rule.
(2) It means that the poor, swearing, shipwrecked sailor that floats ashore on his chest, if he has in that chest the Bible his mother gave him, and dries its leaves in the sun, and reads the third chapter of Johns Gospel, with streaming eyes, and breaking, believing heart, may be saved all alone there on the sandy beach of the desert island. And if he dies there all alone, no ship sailing that way to see his signal of distress, he will go as straight to heaven as Whitefield himself went from the sermon he preached in Exeter.
2. And yet Christianity did not start as a volume, but as a voice. Christ Himself probably wrote nothing, not a line. Meanwhile, the kingdom of Christ has been marching and conquering, north and south, towards the rising and towards the setting sun. Its snow-white banners, chasing the Roman eagles, had outflown those eagles beyond the Danube, the Euphrates, and the Indus. What wrought that triumph? The foolishness of preaching wrought it. Christ is no Confucius, or Socrates, or Solon, but God Incarnate. He that saves us spake, and as never man spake. So the sacred message ran, and runs, from lip to lip. It is in the air all the time.
3. A Bible in every human habitation is something well worth trying to achieve. But I can tell you of something better still. It is Christ Himself, in any one of the humblest of His disciples, casting His shadow on the wall. Breathing men, not breathless books, must carry salvation round the globe. It must be preached; preached by men who have had it preached to them; preached to sinners by men who have sinned themselves; by dying men to dying men.
III. The preachers must be sent.
1. Our text does not say by whom, but the context makes it plain enough. God must send them.
2. Whom God sends to preach, He first converts. And then He kindles in him, beyond the average, what we have been in the habit of calling a love for souls; call it, if you please, enthusiasm, a great, good heart, quick sympathy with men as men, and with the daily wants and ways of men.
3. In the apostolic and early Church, which wrought such wonders, preaching was not exclusively an official prerogative. Strictly speaking, there was no order of preachers. Anybody might preach who had anything to say worth saying. Not till near the close of the fourth century were laymen forbidden to preach. And then the Church had got far along in the bad way. I confess I do not see how Christianity is ever to carry the day, unless the great bulk of our Church membership becomes also a ministry. A Grecian army, with or without leaders, might possibly have stood its ground all the same at Marathon, saving Greece, and saving the civilisation of the Occident. But Miltiades alone there, with his handful of officers, would not have stayed for a moment the Persian march on Athens. (R. D. Hitchcock, D.D.)
The necessity of revelation to faith
Belief is impossible, where it is impossible to convey any knowledge of the subjects of belief; the body cannot digest without nutriment to engage its digestive functions; the mind cannot believe without facts and propositions to occupy its believing faculty (verse 17). The voice of God, the hearing of man, the consequent belief, are the three necessarily successive links in the golden chain of revealed salvation. Sever the continuity of any two, and the electric spark cannot be transferred across the interval. (W. Archer Butler, M.A.)
How shall they hear without a preacher?—
Preaching
I. Its advantages.
1. Economy of exertion. How much is done with comparatively little speaking.
2. Many receive religious instruction who would otherwise have none.
3. Religion is kept a conspicuous thing.
4. All are made witnesses to all they have heard.
5. There is something in it for popular opinion to lean upon.
6. It tends to secure for religion deep study, at least in some parts of the community.
II. Its requisites.
1. Power of thought.
2. Facility of expression.
3. Knowledge of the Scriptures. (John Foster.)
The usefulness and authority of an established ministry
I. The necessity of a ministry to officiate in the Church of God.
1. The settling and preserving a ministry to officiate in the Church is an instance of our respect to Almighty God. God is the God of order, not of confusion, and expects that His service should be performed after a regular and decent manner, free from negligence on the one hand and foppery on the other; especially He requires that acts of public adoration should be accompanied with a reverence and solemnity suitable to the majesty of such a presence. Now this cannot reasonably be supposed to be so exactly performable by those who are frequently embroiled in the affairs of the world, and by that means have their thoughts and affections the more estranged from heavenly contemplations. It has therefore been the universal practice of all nations to appoint some peculiar persons to attend upon Gods service more immediately, who, by continually applying themselves to such things as were acceptable to Him, were supposed to have some interest in Him, to be qualified to understand His will, and to be authorised to reveal it to others. Now as this was done by the common consent of all heathen nations in relation to their false divinities, so was it more eminently put in practice by those who had a clearer notion of the true Deity; one tribe in twelve being set apart by the Jews and consecrated to the service of God and His Temple, no worldly concerns being suffered to interfere, but the whole employment and business of their lives being to study His will and the methods of His worship.
2. I proceed, next, to enforce the necessity of a ministry to officiate in the Church of God from the great advantages accruing thereby to the other members of Christs body.
(1) Consider it in relation to prayers or intercessions for the obtaining of mercies or diverting of judgments.
(2) A second advantage which accrues to the whole Church from the office of the ministry is that of instruction and reprehension, the impartial declaring of their duty to them and seasonably reproving them for the neglect of it.
II. The authority by which they act. How shall they preach except they be sent? Our blessed Saviour, in order to carry on the universal design of our redemption, thought fit to select a certain number of men to be His missionaries or apostles, investing them with some part of His own authority (Mar 3:14). From Him, then, who is a Priest for ever after the order of Melchisedec is derived to His ministers a plenitude of power proportionable to the majesty of so august a Founder. We have His own Word for it, who cannot lie (Joh 17:18). Since, therefore, the Author and Finisher of our faith has thus expressly testified in relation to His ministers that as He was sent even so did He send, the questioning that authority by which they act will cast an imputation upon Christ Himself, and a doubting the validness of their mission will unhappily glance and reflect upon His. I shall now close up all that has been said with a word or two of application. Can they not hear without a preacher? Is the necessity and advantage of an established ministry so very great? Let us, then, most heartily pray the great Lord of the harvest that He will still continue to send forth able labourers into His harvest. Let us also consider how many miserable souls are deprived of those benefits which we possess. And let this consideration cause in us gratitude and thanksgiving for the happy enjoyment of such inestimable blessings. Can they not preach except they be sent? Can they not officiate except their calling be from above? Then it extremely stands them upon to make good their mission. And the surest way of proving that to be undeniably true is by accommodating their doctrine to the Word of God and squaring their lives according to their doctrine. But farther–Is their commission so full and their authority so large? This, then, should oblige us to put some distinction between those who come so duly authorised and others who intrude into the same employment. (N. Brady.)
Hearing versus reading
You take up a book and read a poem. Slowly, carefully you distil the meaning, admire it, appropriate it. Very likely you imagine that you have obtained the authors full significance, and extracted therefrom all the enjoyment and profit possible. But let some friend recite it, enunciating clearly, articulating sympathetically, giving to each line its appropriate expression, and the probability is that you will see and feel more than you did previously. An experienced and able missionary has remarked, I have never seen a Chinaman weep over a book; but I have seen a Chinaman weep under a sermon. I have myself many times made a Chinaman weep by the proclamation of the gospel. We have the sermons of George Whitfield and the orations of Edward Irving, and what is the first experience of those who peruse them? In the majority of cases it is disappointment. Can this be the renowned man who moved so mightily the spirits of his contemporaries? Such is our astonished question. Yes, it is the renowned man; but cannot you see how it is that you are not affected by his discourses as others were? It is because they heard, whereas you only read. Wisely, then, is it ordained that the gospel shall be preached. (T. R. Stevenson.)
Preaching: its necessity
1. Preaching is Gods ordained method of communicating Divine knowledge.
2. Without Divine knowledge men cannot believe.
3. Without faith men cannot call upon God.
4. Without calling upon God they cannot be saved. (J. Lyth, D.D.)
Missionary obligation
The gospel should be preached to every creature it being a universal message from heaven to earth. A commission thus universal should have had at our hands a universal fulfilment; but we have only to open our eyes and see how palpably short it has come of this. And yet we affect to wonder that the blessings of Christianity are limited to so small a portion of the human family. But surely it is not time to charge the Almighty, or to arraign the methods of His administration–till we have inquired in how far this precept has been carried into operation; and then what the instances are in which, when the precept was fully acted up to, this promise has ever been withheld. Verses 14, 15 give the first and readiest answer to the question–How is it that the whole earth is not Christianised? God could, by an act of sovereignty, achieve this result at the instant bidding of His voice–even as He said Let there be light, and there was light. But God hath, in the exercise of a wisdom, in perfect analogy with the many processes of nature and providence, chosen to ordain an instrumentality for the diffusion of the Christian religion over the world. Now it so happens that men are the chief parts of this instrumentality; and we should first inquire how they have done their part–so as to ascertain whether it be not we the men who are in fault, before daring to lay the fault upon God. It is a sound doctrinal theology which acknowledges, amid the countless diversity of operations around us, that it is God who worketh all in all. But God worketh by means; and when a certain prescribed human agency enters into that system of means which He hath instituted, it is a sound practical theology to labour as assiduously in the bidden way as if man worked all. God could have worked a saving faith in the heart of Cornelius by an immediate suggestion from His own Spirit, or through the mouth of an angel. And He did send an angel to Cornelius, not however that he might preach the gospel to him, but that he might bid him send for Peter, and receive that gospel at the lips of a fellow-mortal. And God also sent to Peter a communication from heaven to prepare him for the message–thus doubling as it were the amount of miraculous agency, in order that the gospel might be heard by a yet unconverted child of Adam, not through the medium of a supernatural and angelic, but through the medium of a natural and a human utterance. Yet not so as that the natural should supersede or displace the super-natural–for while Peter spake, the Holy Ghost fell on all them who heard. The function of Peter was the same with that of a minister or missionary in the present day–it was to tell Cornelius the words by which he and all his house should be saved. And the function of the Holy Ghost for the purpose of giving demonstration and efficiency to the word, is the same now as ever–He falls on us still even as He did on them at the beginning. Let no man put asunder the things which God hath joined. The application of all this to the question of missions, whether home or foreign, is quite obvious. Let these be multiplied to the uttermost, yet all will be useless and effete, if unblest or unaccompanied by the Spirit of God, Some there are, men of devotion, who have a contempt for machinery, and who think to succeed by prayer alone for the extension of our Redeemers kingdom. Others there are, men of bustle and enterprise, who think to succeed by the busy prosecution of schemes and societies. Both must be conjoined, and it is to this prolific union of devout and desirous hearts with busy hands, that the Church of Christ stands indebted for all its prosperity. (T. Chalmers, D.D.)
And how shall they preach except they be sent?—
The necessity of a proper commission for a minister
It is not a mans skill in state affairs that makes him an ambassador, nor ability in the law that makes him a magistrate, but the call to these places: neither do gifts make a man a minister, but his mission. (W. Gurnall.)
How beautiful are the feet of them that preach the gospel of peace!–This is a picture on the canvas of the imagination. In a time of intense anxiety and imminent peril, many are the earnest and wistful looks that are directed to the mountain pass in the distance. At length when hope deferred was turning into despair, the messenger is descried. He is striding in haste, waving a token of the glad tidings he is commissioned to communicate. The feet which bear him rapidly along, are beautiful to behold–beautiful to the eyes of the hopeful. (J. Morison, D.D.)
The preachers feet beautiful
Three things make them so:
1. The preciousness of his message.
2. The ardour of his zeal and love.
3. The holy consistency of his life. (T. Robinson, D.D.)
The messenger of mercy
I. His commission.
1. From God.
2. From the Church.
II. His message.
1. Glad tidings.
2. Of peace.
3. Of good things.
III. His welcome.
1. By the perishing world.
2. By the penitent sinner. (J. Lyth, D.D.)
The Christian missionary
I. How necessary his mission!
II. How welcome his coming!
III. How glorious his message!
IV. How beautiful his track! (J. Lyth, D.D.)
The gospel of peace
I. The general import of the gospel. Good news, or glad tidings. A message which bears this designation–
1. Must relate to something that is really and substantially good. Bad news may find the ear open, but the heart will be shut. Now the gospel unfolds what is truly good for our immortal souls. Its promises and provisions are inestimably precious. It lays pipes close to the fountain of goodness, and through them pours a profusion of blessings.
2. Must relate to a good that immediately concerns us. To tell a man in penury, of abundance; or a man in sickness, of healing; or a man in danger, of deliverance, which is placed utterly beyond his reach, is but to aggravate his distress. But the religion of Jesus supplies healing and help and adequate relief.
3. Must be true and certain. What avail great and good things, held out to us in a precarious manner? The good news, which we publish, is well authenticated. Omnipotence has confirmed and ratified it.
II. Some reasons why the sacred word is emphatically called the gospel of peace. Peace is a blessing of the highest value. In our text it is used in its most comprehensive acceptation, as denoting–
1. Peace with God, or reconciliation (Col 1:19-21). The terms of this reconciliation are set forth in Rom 5:1-3.
2. Peace with ourselves, or peace of conscience. There is no peace, saith my God, to the wicked. They try a variety of expedients, which all utterly fail of success. It is necessary that the gospel be actually received, to tranquillise the heart (Heb 10:19).
3. Peace with our brethren, or the peace of amity. Christianity is a religion of peace. It allays the fury of those passions which are the springs of strife and bitterness. Its doctrines and principles of Christianity breathe a spirit of universal benevolence. (Essex Congregational Remembrancer.)
The gospel of peace
1. The effect of the preaching of the gospel is joy in them which hear it. So at Antioch there was great joy; so in Galatia, and elsewhere.
2. This effect is set forth under a comparison of the less; for Isaiah (Isa 52:7) speaks of the royal receiving of the messengers of Israels deliverance from the captivity of Babylon. If, then, the tidings of such temporal deliverance was so welcome, much more must be welcome the glad tidings of the gospel: and as those messengers were from God, so much more these. In these words are two things.
I. A commendation of the gospel. How beautiful–as if he were not able to express such beauty–are the feet! Some take feet for men; some for the affections, being that to the soul which feet are to the body: these affections appearing in the apostles, by their sweet delivery and utterance; some for the velocity of the apostles in converting the world; some their constancy and courage. Some take beauty for the holiness of the apostles; some for a fleshly beauty by ornaments, as slippers embroidered with gold and pearl; as this Scripture is abused to the consecrating of the Popes toe. But the plain meaning is that the coming of the apostles with the glad tidings of salvation was acceptable: he saith feet because they are the instruments of going; as we familiarly say of poor men, they get their living by their fingers ends, which are the instruments of their labour. Beautiful. The Hebrew word may signify to be desired and longed for, or beautiful and welcome. The beauty of a thing causeth it to be desired, as the beauty of Christ makes the Church sick of love. The Greek term comes of a root which signifies–
1. Time. Generally time, or seasonable time: and so some read it, How seasonable! A word spoken in season is beautiful. Everything is beautiful in his season. Many of our daintiest meats are not, but the gospel is always in season; in the winter of adversity, in the summer of prosperity, in the spring of youth, and autumn of age.
2. The spring: and therefore some have compared the coming of the preachers of the gospel to the spring. For as the fields in the spring begin to be adorned with flowers, in which all creatures rejoice, so the preaching of the gospel turns our winter-like barrenness into fruitfulness, making us to flourish with heavenly graces and virtues.
3. Ripeness, and so some have likened the coming of the apostles to ripe fruit. Unripe fruit is dangerous, and not so well coloured, but that which is ripe is both well tasted and well coloured. No dainty-coloured fruit so beautiful and wholesome as the gospel.
4. Comeliness; that which we call the pride and flowers of life; also youth, wherein is that mixture of white and red which is called beauty. As Christ is said to be fairer, so also is the gospel.
II. A reason. Because it is the gospel of peace and glad tidings of good things. This redundance serves to make us the more to esteem of it. It is the Ghosts spell, a comforting and soul-saving word.
1. Peace. We are by corruption of nature enemies to God; the gospel reveals a threefold peace–with God, with ourselves, with men; according to the song of the angels at the birth of Christ.
2. Good things. Yea, the best in the superlative degree, celestial good things: a freedom from all evil of sin, of punishment.
Conclusion: Nothing should be so welcome as the preaching and preachers of the gospel. That Christ came to save sinners is a faithful saying, and worthy of the best welcome (1Ti 1:15). It is called the word of life, of salvation, the gospel of the kingdom. Even the key of heaven; for life and immortality are brought to light by the gospel (2Ti 1:12).
1. The essential duty of a minister is to preach the gospel. The law is to be preached also, both as an introduction to the gospel, and for a direction how to lead our lives when we have received the gospel, because sin breaks Gods peace; but chiefly we are sent to preach the gospel.
2. Not riches, nor dignities, but to preach the gospel is the chief honour and beauty of a minister, who, though highly advanced, if he preach not the gospel, shall be despised.
3. Some love their ministers because they keep hospitality, which is commendable; some because they gain by them, which is carnal; some because they never preach, which is abominable; some because themselves would be well accounted of, which is hypocritical. But to love them for their works sake is conscionable, and according to the commandment (1Th 5:13). It is an argument of great corruption to esteem meanly a preacher; when he that brings tidings of a good bargain, or is an instrument of our pleasures, shall be highly welcomed and rewarded.
4. If the minister have weak gifts, yet if he preach the gospel thou must account his feet beautiful. It is not the gifts of men, but the Word of God which works the feat in our conversion.
5. If it be the gospel of peace, the professors are to be peaceable. (Elnathan Parr, B.D.)
The music of the gospel
What music is there ever heard in this world to be compared with the music of the gospel? It goes to the heart of universal humanity. It is richer in its tones than all the voices of men. It is more thrilling far than all the symphonies of Handel and Mozart, of Beethoven, Mendelssohn, Rossini, and of all the mighty masters of song. It is softer than the murmur of the evening breeze; more soothing than the sound of the distant waterfall. It is sweeter than the warblings of summer birds; more harmonious than the chorus of the forests rustling leaves. It is grander than the hallelujahs of the waves of the ocean; more overpowering than the organ roll of the reverberating thunder. Aye, and more melting and delicious than the harping of those heavenly intelligences whom God designates as the morning stars. The gospel steals over the bosom of the desolate and inexpressibly sad. It drops its assuaging balm on the ear of the broken and the weary, the forsaken, the bereaved, the solitary. It charms away the despondency of the labouring and the heavy-laden. Its minstrelsy penetrates within the prison bars of the captive, and floats to the ear of tyrannys fettered victim in the subterranean dungeon. Its solace cheers those who sit in ashes, who are clad in the vestments of mourning, and are swooning under the spirit of heaviness, It comes with resistless force to the bankrupt, the ruined and undone, to the guilty, the betrayed, the despairing, the polluted, and the lost. When all other voices are still, with gentler than a mothers accents, it breathes out hope and retrieval for the fallen and the outcast. No fabled Orpheus ever so affected rocks, trees, and wild beasts, by harp and song, as Christ by the music of the gospel has drawn after Him, in blissful captivity, the dullest, rudest, and most savage of mankind, constraining them to leave their carnal instincts, their habits of depravity, their ways of sin, so that, forsaking all besides, oer all the world they follow Him. (J. Somerville.)
The gospel of peace
It is a great mercy to enjoy the gospel of peace, but a still greater to enjoy the peace of the gospel. (J. Dyer.)
The gospel indifferent to the means of its conveyance
The meanness of the earthen vessel, which conveys to others the gospel treasure, takes nothing from the value of the treasure. A dying hand may sign a deed of gift of incalculable value. A shepherds boy may point out the way to a philosopher. A beggar may be the bearer of an invaluable present. (W. Cecil, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. How then shall they call on him] As the apostle had laid so much stress on believing in order to salvation, and as this doctrine, without farther explanation, might be misunderstood, it was necessary to show how this faith was produced; and therefore he lays the whole doctrine down in a beautifully graduated order.
1. There can be no salvation without the Gospel: a dispensation of mercy and grace from God alone, here called, Ro 10:15, the Gospel of peace; glad tidings of good things.
2. This must be preached, proclaimed in the world for the obedience of faith.
3. None can effectually preach this unless he have a Divine mission; for how shall they preach except they be SENT, Ro 10:15. The matter must come from God; and the person mho proclaims it must have both authority and unction from on high.
4. This Divinely-commissioned person must be heard: it is the duty of all, to whom this message of salvation is sent, to hear it with the deepest reverence and attention.
5. What is heard must be credited; for they who do not believe the Gospel as the record which God has given of his Son cannot be saved, Ro 10:14.
6. Those who believe must invoke God by Christ, which they cannot do unless they believe in him; and in this way alone they are to expect salvation. Professing to believe in Christ, without earnest, importunate prayer for salvation, can save no man. All these things the apostle lays down as essentially necessary; and they all follow from his grand proposition, Whosoever shall call upon the name of the Lord shall be saved. But, says the apostle, How shall they CALL upon him in whom they have not believed? And how shall they BELIEVE in him of whom they have not heard? And how shall they HEAR without a preacher? And how shall they PREACH except they be sent? And with what message which can bring salvation can they be sent, but with the GOSPEL OF PEACE, the GLAD TIDINGS OF GOOD THINGS. When, therefore, there is:
1st, a proper MESSAGE;
2dly, a proper MESSENGER;
3dly, the message PREACHED, proclaimed, or properly delivered by him;
4thly, the proclamation properly HEARD and attentively considered by the people;
5thly, the message which they have heard, conscientiously BELIEVED;
6thly, the name of the Lord Jesus, by whom alone this salvation is provided, most fervently INVOKED; then,
7thly, salvation, or redemption from sin and misery, and the enjoyment of peace and happiness, will be the result of such calling, believing, hearing, preaching, sending, and message sent:-and thus the doctrine of salvation by grace through faith is guarded from abuse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The connexion of this verse and the following verses of this chapter is very obscure. Some connect these words with Rom 10:12. There he said: There is no difference between Jew and Greek, & c. And this he proves, because the means to attain salvation by the true invocation of God hath been made common to all; and consequently faith, and so, from time to time, the hearing and preaching the word of God, according as the one is occasioned by the other. Others make this the coherence: Seeing the righteousness of faith is the only true righteousness, and doth, in common, by the promise of God, belong to Jew and Gentile (as hath been said); it was therefore necessary, that some must be sent of God to both people, which is the ordinary way and means to beget faith, and to bring men to Christ. His way of arguing is such, as logicians call sorites; rhetoricians, a gradation; and it is very forcible and demonstrative: q. d. God hath, by his prophets, promised salvation indifferently to Jew and Gentile; but without calling on him, there is no salvation; and without faith, there is no prayer; and without hearing, there is no faith; and without a preacher, there is no hearing; and without solemn mission, there can be no preacher. His manner of speaking all along is by way of interrogation, which is the more convincing, because it carries in it a kind of an appeal to the persons spoken to; every interrogation is equivalent to a negation.
How then shall they call on him in whom they have not believed? There is no foundation then for the popish doctrine of invocating saints and angels.
How shall they believe in him of whom they have not heard? Amongst the elect of God, there may be some that are born deaf; and in these, God doth supply the want of outward means in an extraordinary way: but ordinarily, hearing is as necessary to faith, as faith is to prayer, or prayer to salvation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14, 15. How then shall they call onhim in whom they have not believed? and . . . believe in him of whomthey have not heard? and . . . hear without a preacher? and . . .preach except . . . sent?that is, “True, the same Lordover all is rich unto all alike that call upon Him. But this callingimplies believing, and believing hearing, and hearing preaching, andpreaching a mission to preach: Why, then, take ye it so ill, Ochildren of Abraham, that in obedience to our heavenly mission (Ac26:16-18) we preach among the Gentiles the unsearchableriches of Christ?”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
How then shall they call on him in whom they, have not believed?…. The apostle having observed, that whoever, Jew or Gentile, believe in the Lord and call upon his name, shall be saved; and that the same Lord was ready and willing to dispense his grace, without any difference to them; suggests, that it was therefore absolutely necessary, that the Gospel should be preached to the Gentiles, as well as to the Jews; that it was the will of God it should be; that what he and others did, was by a divine commission; that they were sent by the Lord to preach the Gospel to them; that hearing they might believe, and so call upon the name of the Lord, and be saved; and therefore the Jews ought not to blame them for so doing, for there was a real necessity for it, since there can be no true calling upon God without faith, no faith without hearing, no hearing without preaching, and no preaching without a divine mission. The first of these is signified by this interrogation. Every man calls upon the God he believes in, and him only; this has been the practice of all men, in all nations; such as have not believed in God and Christ, do not call upon them; it is true indeed, there may be an external invocation of them, where there is no true faith; but then this is not calling upon them in truth and sincerity; as is their faith, so is their calling upon them; as the one is historical, the other is only external; there is no true invocation without faith, or any that is acceptable to God, or of any avail to men; for calling on the name of the Lord, as it ought to be practised in all religious worship, so it includes and every part of worship as done in faith:
and how shall they believe in him of whom they have not heard? the meaning is, that there is no faith in Christ without hearing of him; as it is in human, so in divine faith, there may be believing without seeing, but not without hearing; so we believe that there were such men as Alexander and Julius Caesar, and other persons now in being, though we never saw them, having heard of them, or had a report made of them, which we have reason to give credit to; so there may be, and is faith in Christ without seeing him with our bodily eyes, though not without hearing of him; for of an unheard of person, there can be no faith in him, because no exercise of thought about him. This is to be understood of outward hearing of the word, and of adult persons only; for that, infants may have the grace of regeneration, and so faith wrought in them by the Spirit of God, without hearing the word, is not to be denied; since as they are capable of the principles of corruption, why not of grace? and also of such persons as have the right and free exercise of the faculties of hearing and speaking, and not of such who never could hear, and speak; for as the Spirit works where, and how he pleases, so he can work faith in the hearts of such persons who never heard the word, and enable them to exercise it on the proper object, and cause them secretly to call upon the name of the Lord, with groans which cannot be uttered. Moreover, this is to be, understood of the ordinary way and means of believing; for though God can, and sometimes does work by other means, and even without any, yet his usual way and method is, to bring men to faith and repentance by the hearing of the word:
and how shall they hear without a preacher? or there is no hearing without, preaching; there may be reading without it, and this ought to be where there is preaching, to see that what is preached is agreeably to the Scriptures; but there is no hearing the word explained without preaching; explaining the word is preaching. There is no hearing of Christ, and salvation by him, without the preaching of the Gospel; the usual and ordinary way of hearing from God, and of Christ, is by the ministry of the word: this shows not only the necessity and usefulness of the Gospel ministry, but also points out the subject matter of it, which is Christ, and him crucified. They that preach ought to preach concerning the person of Christ, his offices, grace, righteousness, blood, sacrifice and satisfaction, otherwise men may hear the preacher, and not hear Christ.
Fuente: John Gill’s Exposition of the Entire Bible
How then shall they call? ( ?). Deliberative subjunctive (first aorist middle) of (see verses Rom 10:12; Rom 10:13). The antecedent of (in whom) is not expressed.
How shall they believe? ( ?). Deliberative subjunctive again (first aorist active of just used). Each time Paul picks up the preceding verb and challenges that. Here again the antecedent before is not expressed.
How shall they hear? ( ?). Deliberative subjunctive (first aorist active of ).
Without a preacher? ( ?). Preposition with ablative singular masculine present active participle of , “without one preaching.”
How shall they preach? ( ?). Deliberative subjunctive again (first aorist active , to preach).
Except they be sent? ( ?). Second aorist passive deliberative subjunctive of , to send, from which verb apostle comes. Negative condition of third class. In graphic style Paul has made a powerful plea for missions. It is just as true today as then.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “How then shall they call on him,” (pos oun epikalesontai) “How therefore (now) may they call on (one)”; If “calling” on the one God is necessary to salvation, the “how” question is of paramount importance; and confession of the mouth by every believer is relative. It has the following answer:
2) “In whom they have not believed?” (eis hon ouk epistensan) “Into (in) whom they have not believed?” The kind of “calling” is therefore to be considered a call of faith, belief, or confidence in the one called upon for aid, help, or deliverance. People do not even ask favors of men unless they believe they will find help –nothing less is required of those who call upon God, Heb 11:6.
3) “And how shall they believe in him,” (pos de pistenosin) “And how may they believe, be enabled to trust, in him”, confide in him for salvation, trust in him for pardon, Joh 8:24; Joh 20:31. By believing in Jesus men may have life – and believing comes thru giving heed to his voice through the Word, the Spirit, and the testimony of believers, 2Ti 4:1-2; Rev 22:17; Act 1:8.
4) “Of whom they have not heard?” (ou ouk ekousan) “Of whom they heard (have heard) not?” Men are therefore commanded to hear the Word and warned of damnation if they willfully reject it, Luk 14:35; Act 3:23.
5) “And how shall they hear without a preacher?” (pos de akousosin choris kerussontos) “And how may they hear without (apart from) one heralding or preaching?” Or without a preacher. Angels, fowls, fishes, beasts, the sun, the moon, stars or planets do not preach the gospel. This great and awesome task was given to the church and to ministers or preachers in particular –See 1Co 1:21; 2Ti 4:1-3; Rom 1:5; Rom 1:14-16; 1Co 9:16.
Fuente: Garner-Howes Baptist Commentary
I shall not engage the reader long in reciting and disproving the opinions of others. Let every one have his own view; and let me be allowed to bring forward what I think. That you may then understand the design of this gradation, bear in mind first, that there was a mutual connection between the calling of the Gentiles and the ministry of Paul, which he exercised among them; so that on the evidence for the one depended the evidence for the other. It was now necessary for Paul to prove, beyond a doubt, the calling of the Gentiles, and, at the same time, to give a reason for his own ministry, lest he should seem to extend the favor of God without authority, to withhold from the children the bread intended for them by God, and to bestow it on dogs. But these things he therefore clears up at the same time.
But how he connects the thread of his discourse, will not be fully understood, until every part be in order explained. The import of what he advances is the same as though he had said, “Both Jews and Gentiles, by calling on the name of God, do thereby declare that they believe on him; for a true calling on God’s name cannot be except a right knowledge of him were first had. Moreover, faith is produced by the word of God, but the word of God is nowhere preached, except through God’s special providence and appointment. Where then there is a calling on God, there is faith; and where faith is, the seed of the word has preceded; where there is preaching there is the calling of God. Now where his calling is thus efficacious and fruitful, there is there a clear and indubitable proof of the divine goodness. It will hence at last appear, that the Gentiles are not to be excluded from the kingdom of God, for God has admitted them into a participation of his salvation. For as the cause of faith among them is the preaching of the gospel, so the cause of preaching is the mission of God, by which it had pleased him in this manner to provide for their salvation.” We shall now consider each portion by itself.
14. How shall they call? etc. Paul intends here to connect prayer with faith, as they are indeed things most closely connected, for he who calls on God betakes himself, as it were, to the only true haven of salvation, and to a most secure refuge; he acts like the son, who commits himself into the bosom of the best and the most loving of fathers, that he may be protected by his care, cherished by his kindness and love, relieved by his bounty, and supported by his power. This is what no man can do who has not previously entertained in his mind such a persuasion of God’s paternal kindness towards him, that he dares to expect everything from him.
He then who calls on God necessarily feels assured that there is protection laid up for him; for Paul speaks here of that calling which is approved by God. Hypocrites also pray, but not unto salvation; for it is with no conviction of faith. It hence appears how completely ignorant are all the schoolmen, who doubtingly present themselves before God, being sustained by no confidence. Paul thought far otherwise; for he assumes this as an acknowledged axiom, that we cannot rightly pray unless we are surely persuaded of success. For he does not refer here to hesitating faith, but to that certainty which our minds entertain respecting his paternal kindness, when by the gospel he reconciles us to himself, and adopts us for his children. By this confidence only we have access to him, as we are also taught in Eph 3:12.
But, on the other hand, learn that true faith is only that which brings forth prayer to God; for it cannot be but that he who has tasted the goodness of God will ever by prayer seek the enjoyment of it.
How shall they believe on him? etc. The meaning is, that we are in a manner mute until God’s promise opens our mouth to pray, and this is the order which he points out by the Prophet, when he says, “I will say to them, my people are ye;” and they shall say to me, “Thou art our God.” (Zec 13:9.) It belongs not indeed to us to imagine a God according to what we may fancy; we ought to possess a right knowledge of him, such as is set forth in his word. And when any one forms an idea of God as good, according to his own understanding, it is not a sure nor a solid faith which he has, but an uncertain and evanescent imagination; it is therefore necessary to have the word, that we may have a right knowledge of God. No other word has he mentioned here but that which is preached, because it is the ordinary mode which the Lord has appointed for conveying his word. But were any on this account to contend that God cannot transfer to men the knowledge of himself, except by the instrumentality of preaching, we deny that to teach this was the Apostle’s intention; for he had only in view the ordinary dispensation of God, and did not intend to prescribe a law for the distribution of his grace.
Fuente: Calvin’s Complete Commentary
Text
Rom. 10:14-21. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? Rom. 10:15 and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!
Rom. 10:16 But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? Rom. 10:17 So belief cometh of hearing, and hearing by the word of Christ. Rom. 10:18 But I say, Did they not hear? Yea, verily,
Their sound went out into all the earth,
And their words unto the ends of the world.
Rom. 10:19
But I say, Did Israel not know? First Moses saith,
I will provoke you to jealousy with that which is no nation,
With a nation void of understanding will I anger you.
Rom. 10:20
And Isaiah is very bold, and saith,
I was found of them that sought me not;
I became manifest unto them that asked not of me.
Rom. 10:21
But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.
REALIZING ROMANS, Rom. 10:14-21
456.
Why is the need for a preacher now introduced into the discussion? Please connect this with the preceding verses.
457.
How shall they preach except they be sent? Who is to send them? Answer from the context.
458.
For those who sit in darkness and pain, the sound of the footfall of the doctor is indeed welcome. What comparison is made here? What shall we do about it?
459.
Why did they not hearken to the glad tidings?
460.
Why does Paul mention how faith is obtained? cf. Rom. 10:17
461.
Does Rom. 10:18 suggest that the gospel had been preached unto the ends of the world? If not, what does it say?
462.
Paul is saying in Rom. 10:19-21 that Israel did know, but what was it they knew?
463.
Both Moses and Isaiah spoke of the salvation of the Gentiles; but more, they told of the effect it would have on the Jewish nation. What was that effect?
464.
The cause and result of Israels rejection are clearly seen in Rom. 10:21. What are they?
Paraphrase
Rom. 10:14-21. But in the passage just now quoted, Joel cannot be supposed to speak of the Gentiles. For how shall they worship the true God, in whom they have not believed? and how shall they believe in him, of whom they have never heard? and how shall they hear of him, without a preacher to declare him?
Rom. 10:15 And how shall they preach God to the Gentiles, unless they be sent by him? which ought to have been done long ago, because such preachers would have been well received, as Isaiah insinuates, Isa. 52:7. saying, How beautiful are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good!
Rom. 10:16 Nevertheless, that the preaching of the true God would have been acceptable to the Gentiles in former times, is not certain; since all of the Jews, to whom the preaching of the Messiah ought to have been acceptable, have not obeyed the good tidings; for Isaiah saith, Lord, who hath believed our report?
Rom. 10:17 So then you acknowledge, that belief in the true God cometh from hearing concerning him; and this hearing, by the word or speech concerning God, uttered in some intelligible manner.
Rom. 10:18 Be it so. But I ask, Have the Gentiles not heard concerning the true God? Yes, verily, they have all heard. For the Psalmist says, The heavens declare the glory of the Lord, etc. Their line is gone out through all the earth, and their words to the end of the world.
Rom. 10:19 But to the salvation of the Gentiles I object, that Israel, Gods ancient church, hath not known any thing of that matter. If they are ignorant, it is their own fault. For, first, Moses saith, I will move you to jealousy by those who are not a people of God; by a foolish nation I will enrage you; namely, by granting salvation to the Gentiles.
Rom. 10:20 Besides, Isaiah is very bold, in speaking of the calling of the Gentiles, when he saith, (Isa. 65:1.), I am sought of them that ask not for me; I am found of them that sought me not. I said, Behold me, behold me, to a nation that was not called by my name.
Rom. 10:21 But concerning the Israelites he saith, I have spread out my hands all the day long, to a disobedient and rebelling people; I have long earnestly entreated that unbelieving and rebellious people to return: But to no purpose.
Summary
In order to call on the Lord, men must believe in him; in order to believe him, they must hear of him; in order to hear of him, he must be preached, But although all have not obeyed Christ who have heard of him, still the hearing is necessary, since by it belief comes. All Jews in Judea, and many Gentiles, at the time, had either heard of Christ or had the opportunity to do so, for the preachers of the gospel had offered it to them. Israel was ignorant of the fact of its rejection, notwithstanding the fact that both Moses and Isaiah had plainly foretold it.
Comment
The inspired author has just connected salvation with calling upon the name of the Lord, but as facts stood, vast multitudes of Gentiles and Jews had never called upon the name of the Lord. This was true for the simple reason that they did not believe in him. Indeed, this situation prompts the inevitable question: How could they believe in him of whom they have never heard? The answer is obviousthey could not; and yet the need can be met by the means God has providedthe preacher. They cannot believe without hearing, and they cannot hear without a preacher. The last question in this series of pointed questions bears the solution to all the needs, If the preacher is sent and he preaches Christ, then they will hear, then they will believe, then they will call upon the Lord, then they will be saved. Isaiah realized the terrible and yet beautiful import of sending forth the messengers of glad tidings. Note the words: . . . and how shall they preach except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things! Indeed, the feet of those that carry the glad tidings of salvation are made beautiful by the news they bear. As it has already been stated, the preaching of the gospel bears in its train all the benefits of Christianity. Rom. 10:14-15
It would be well to call to mind at this point the outline and purpose of this chapter. The heading of the chapter is, Why Israel was Rejected. It could be outlined as follows: (1) Rom. 10:1-2 speak of Pauls earnest desire and prayer for the salvation of Israel. (2) Rom. 10:3-4 tell us that Israel was rejected because they sought to establish their own method of justification, and in doing this they rejected Gods method in Christ. (3) Rom. 10:5-13 describe the two methods of justification: the one through the law, the other through the gospel. The insufficiency of the one is shown in contrast to the all-sufficiency of the other. (4) Rom. 10:14-15 offer an explanation and answer to the inquiry, How shall they call on him in whom they have not believed? (5) Finally, we have in Rom. 10:16-21 an objection respecting the gospel method of justification.
266.
What is the meaning of calling upon the name of the Lord?
267.
What one thought is the answer to the needs spoken of in Rom. 10:14 a?
268.
How are the feet of the preacher made beautiful?
It might seem to some, thought Paul, that since there were so many who had not accepted the message, the fact of their rejection would cast reflection upon the truthfulness of the method. (Behind all of this discussion there was the answer of the apostle to the Jews attempt to escape their rejection.) Indeed, All have not hearkened unto the glad tidings. This in itself suggests that some did hearken. The fact that all who heard it did not hearken was spoken of in prophecy by Isaiah. This prophet, looking down the corridors of time, saw that all would not heed the glad tidings. (Isa. 53:1) Even if all have not believed the report, we can learn a lesson from the circumstance. We can learn of the method of obtaining faith. How were persons brought to belief? They were brought to believe by hearing the spoken word. So belief cometh of hearing and hearing by the word of Christ. This, incidentally, destroys utterly the theory that faith is a gift of God separate from the Word. Rom. 10:16-17
In Rom. 10:18 Paul takes up the answer to the problem at hand. All did not (and do not now) believe, but is it because they did not hear? No, for they had in truth heard. The fulfillment of the psalmists wordsTheir sound went out into all the earth, And their words unto the ends of the worldhas taken place in the preaching of the gospel; yes, they had heard. Rom. 10:18. The reason why Israel was rejected even though they heard can be found in the fact that they failed to understand the word of their own prophets. When the message of the Messiah was preached they failed to see that Jesus was the Messiah described in their scriptures. One of their illustrious leaders had spoken of Gods reception of the Gentiles and also of the consequent jealousy of the Jews (Deu. 30:14), but they had utterly failed to understand. Further than this, Isaiah was so bold as to say: . . . I was found of them that sought me not; I became manifest unto them that asked not of me. Rom. 10:20 (Isa. 65:1). But Israel missed entirely the meaning of these words. The same prophet spoke of Gods great love for Israel as well as his tender efforts to bring them the truth. Hear him: But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people. In the same phrase we have the underlying reason for Israels rejectiondisobedience to Gods will and contradiction of his word. Rom. 10:21. Rom. 10:18-21
269.
Give, in your own words, the outline of chapter 10.
270.
What was the objection offered in Rom. 10:16?
271.
What good lesson is taught in the fact that all did not believe?
272.
What was the objection suggested by the fact that all did not believe? How is it answered here?
Rethinking in Outline Form
4.
Why Israel was rejected. Rom. 10:1-21.
a.
They were rejected because they sought justification by another means than that provided by God. Rom. 10:1-4.
b.
The two methods of justification explained. Rom. 10:5-13.
c.
How they shall call on him. Rom. 10:14-15.
d.
Objection to the gospel method of justification. Rom. 10:16-21.
Objection Stated: So few have accepted Jesus as Messiah, so he must not be the Messiah. Rom. 10:16.
Objection Answered: Isaiah said few would accept. All heard and could believe but they chose not to do so. Rom. 10:17-21.
273.
To what extent had the gospel been preached? cf. Col. 1:23.
274.
Why was Israel rejected even though they heard? What two prophets are quoted?
Fuente: College Press Bible Study Textbook Series
(14-21) Thus there is a distinct orderbelief, confession, invocation. But before either the last or the first of these steps is taken the gospel must be preached. The Jew, however, cannot plead that the gospel has not been preached to him. It has been preached both to Jew and Gentile. Both Moses and Isaiah had foretold the conversion of the Gentiles, and Isaiah had also foretold the unbelief of the Jews.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. How By a succession of queries, like propelling waves, St Paul declares that invocation requires faith, faith hearing, and hearing a preacher; and crowns the climax with a beautiful strain from the old prophet.
Hear preacher St. Paul is here defending the rising organism of the new Christian Church, by which a most rapid system of proclaiming the Gospel and converting the world was coming into existence and power.
Preacher As the whole Church cannot go forth, so a preacher, and an order of preachers, must be ordained.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘How then will they call on him in whom they have not believed? And how will they believe in him whom they have not heard? And how will they hear without a preacher? And how will they preach, unless they are sent? Even as it is written, “How beautiful (or ‘timely’) are the feet of those who bring glad tidings of good things!” ’
All, both Jew and Greek, are being offered salvation through faith (Rom 10:10-13). But the question now arises as to how this message of salvation through the Messiah is to go out into the world. How is it to reach them? For in order for men to believe, they must first hear. And for that to happen there must preachers. And for there to be preachers there must be those who are sent. There was, however, no problem with regard to this for the Scriptures had made clear that there would be those who were sent, that is, those who would bring to men the glad tidings of good things. That this refers to a ‘hearing’ by both Jews and Gentile is apparent from the link with ‘whoever calls on the Name of the Lord will be saved’, and with the fact that there is no distinction between Jew and Greek with respect to it (Rom 10:14-15).
‘How shall they preach except they be sent (apostalowsin).’ Paul no doubt has primarily in mind the sending out by Christ of the Apostles (those who have been sent forth), including himself and his lieutenants. These are the ones through whom the true message of the Messiah has been proclaimed. But it also, of course, includes all who take out the Apostolic message.
The Scripture in question is Isa 52:7 which refers to men coming on the mountains on which Zion (Jerusalem) was built, subsequent to Israel’s subjection by Egypt and Assyria (Isa 52:4), in order that men might know God’s Name. They would proclaim to Zion the good news that their God reigns. The impression given here is of the time of final restoration, when men would go out from Jerusalem ‘bearing the vessels of YHWH’ (Isa 52:11), in other words, in terms of those days, taking out the message and means of true worship to the world. (There are no real grounds in Isaiah for linking all this with the return from Babylon. That is a scholarly theory which has no real foundation in the text once the text is examined closely without presupposition. See our commentary on Isaiah. We have in fact no way of knowing how Paul interpreted it, but the New Testament undoubtedly sees Isaiah’s message as applying to the church – e.g. Act 13:47). Now, says Paul, that time has come. God has raised up His Messianic messengers for the purpose of taking out His message to the world just as He promised, as was prophesied in Scripture.
Fuente: Commentary Series on the Bible by Peter Pett
God Has Sent Out His Messianic Messengers To The World But Israel Have Not Listened (10:14-21).
Having established that salvation is to be found through faith in Jesus the Messiah, and that it is being offered to ‘whoever’, the question would now arise as to how the ‘whoever’ would hear. So Paul now stresses that the necessary means for reception of the message are in place. God has sent out His Messianic messengers both to Israel and to the world in order to arouse faith in the Messiah, just as the Scriptures foretold (Rom 10:14-15). On the other hand the Scriptures also make clear that not all would respond, ‘Lord who has believed what we have reported?’, a question which was asked concerning Israel (Rom 10:16). So the principle is that for those who do believe, their faith comes through hearing God’s messengers who are bringing to them the word of the Messiah (Rom 10:17). The unbelieving part of Israel have, however, not believed because they would not hear, as the prophets had made clear would happen.
Thus no one has any excuse. Were there any who had not heard? No. All had heard. For the fact that they had ‘heard the message’ is evidenced by the fact that the sound of God’s messengers ‘has gone out into all the earth, and their words to the end of the world’ (Rom 10:18). All must therefore have heard, both Jew and Gentile. But if that is so what about Israel particularly? Why have they not believed? Did they not know? Of course they knew about the message for those who did not believe within Israel were provoked to jealousy over, and made angry by, those who did receive it, as Moses had said would happen. That could not have happened had they not known about it.
Indeed Isaiah had also prophesied that this would happen, for while he had declared that the message was being received, he had also declared that it was being received by those who were no nation (they were not of the chosen nation) and were void of understanding (they did not fully observe, or did not even have, the Law and the prophets), that is, it was being received by the kind of Jews who were despised by the leadership, and it was being received by Gentiles. Thus, in accordance with Scripture, God was being found by, and manifested to, the Gentiles, in spite of their previous lack of seeking (Rom 10:20), whilst the same Scriptures said concerning Israel that He would hold out His hands all day without response, because they were a disobedient and gainsaying people (Rom 10:21). Thus the Scriptures had prophesied both the reception of the Gentiles and the unbelief of Israel. Israel’s unbelief was therefore not unexpected, for the Scriptures had declared that they would not believe.
So a regular pattern reveals itself, considering on the one hand those who would hear and believe (believing Jews and Gentiles) and those who would not believe, (unbelieving Israel). Thus:
Messianic messengers have gone out into the world that all men, both Jew and Greek (Rom 10:12), might hear and believe through the word of Christ (the Messiah) (Rom 10:14-15). Unbelieving Jews have refused to listen to their message, and to the word of the Messiah, because they ‘would not hear’, as the Scriptures had made clear would happen concerning God’s Servant (Rom 10:16).
All, both Jew and Greek, have heard because the word has gone out into ‘the whole world’ (Rom 10:18). But why then does Israel not believe? Can it be that they do not know? The fact that Israel do know of it, in spite of their being in a state of unbelief, is evidenced by their jealousy and anger over Christianity, as Moses had prophesied (Rom 10:19). (The contrast between ‘did they not hear?’ and ‘did not Israel know’ suggests that the ‘they’ refers back to Rom 10:11-15, and thus refers to all men not just Israel. Compare Rom 10:20-21 where this contrast is clear).
Isaiah says that those who did not seek God, or pray to Him, have found Him (Rom 10:20), whilst Israel, to whom He has constantly held out His hands, are disobedient and speak against Him, as the Scriptures have made clear (Rom 10:21).
Thus Israel have refused to listen to Isaiah when he speaks (Rom 10:16), Moses when he speaks (Rom 10:19), and God when He speaks through Isaiah (Rom 10:21). They thus reject the word of the prophets, the word of Moses, and the word of God. Believing Jews and Gentiles, however, receive the word with joy (Rom 10:15), have all heard it (Rom 10:18), and have all found Him (Rom 10:20).
Fuente: Commentary Series on the Bible by Peter Pett
This is the thought which is now expanded, the necessity of universal Gospel-preaching:
v. 14. How, then, shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?
v. 15. And how shall they preach except they be sent? As it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!
The apostle here explains what is implied in calling upon the Lord, v. 13. He had stated that this worship of the Lord in faith was a condition of salvation, and he now follows up that thought, showing what is involved in that word of the Lord. How is it possible for them to call upon Him in whom they do not believe? Worship is an act of faith; therefore, where faith is not present, the proper worship of the Lord is excluded. How is it possible for them to believe in Him of whom they have not heard, or, where they have not heard? Where the voice of Christ has not been heard in the Gospel, there faith is out of the question. And this leads to the next question: But how can they hear without one that preaches? If there is no one there to proclaim the Gospel, the hearing of the joyful message of salvation is manifestly not to be thought of. And finally: How can they preach the Gospel if they have not been sent? 1Co 1:17. If the Lord does not send preachers of the Gospel, if He does not make men’s hearts willing to prepare for the office, if He does not issue His call through the medium of the congregation or the Church, how can the office be supplied? Thus Paul, by a series of convincing logical inferences, brings out his conclusion of the duty of preaching the Gospel to all people. “As invocation implies faith, as faith implies knowledge, knowledge instruction, and instruction an instructor, so it is plain that if God would have all men to call upon Him, He designed preachers to be sent to all, whose proclamation of mercy being heard, might be believed, and, being believed, might lead men to call on Him and be saved. ” (Hodge.) This reasoning agrees exactly with a prophecy of Isaiah, the present need is met by the prophetic saying, Isa 52:7: How beautiful the feet of those that preach the Gospel of peace, that preach the Gospel of good things! The feet of the messengers of the Gospel are lovely, because their coming is delightful, because they are eager to bring the tidings of joy. The content of their proclamation is peace, reconciliation with God through Jesus, good things, the fullness of God’s blessings through the work of Jesus. In this way the declaration of the prophet, in speaking of the joy with which the coming of the messengers of the Gospel will be received everywhere, is used to prove the necessity of preaching the Gospel to all men.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 10:14-15 . Introduction: In order now that men should call on the name of the Lord, it is necessary that they should have been believing, hearing, preaching, and that the sending forth of preachers should have taken place, which sending forth also the Scripture prophesies . The object of this introduction is not already to cut off every way of escape from the Jews (Chrysostom, Theodoret, and several others, including Kllner), for this is spoken of for the first time in Rom 10:18 ff.; but the necessity of the evangelical is first of all to be established generally, in order then to make the disobedience of the Jews stand out with the force of contrast . Grotius and Michaelis see in Rom 10:14-15 a Jewish objection, which alleges that the gospel had not been preached to all the Jews in the world, etc.; Paul then answers in Rom 10:16 ff. But how unsuitably he would have answered! Must he not, before everything else, make good what he only brought in at Rom 10:18 that all Jews had heard the announcement of the gospel? The objection here assumed is made by Paul himself in Rom 10:18 .
] draws an inference from Rom 10:13 : How shall they accordingly (in pursuance of the requirement of contained in Rom 10:13 ) call on , etc.? On the future of ethical possibility, see Winer, p. 262 [E. T. 348]. Important codd. and Lachm. have, instead of the futures, the deliberative subjunctive aorists: How should they, etc.? The attestation in the case of the different verbs, of which Tisch. 8. likewise reads the subjunctive forms, although he retains instead of the future form , is so unequal, that we can come to no decision. Comp. generally Lobeck, ad Phryn. p. 734 f. The subject to . . . is those who, according to the passage of Scripture in Rom 10:13 , shall attain to salvation through calling on the name of the Lord; that to and ., the . The impersonal rendering (Fritzsche, de Wette, Baumgarten-Crusius, Philippi, van Hengel, and several others) has against it the fact that . has not the same general subject as the foregoing verbs.
.] Him, on whom they have not become believing; see Buttmann, neut . Gr . p. 92.
. . ] Rightly the Vulg.: “Quomodo credent ei, quem non audierunt .” is not an adverb of place (Hofmann); for thus after the symmetry of the discourse would only be heterogeneously disturbed. Nor can it denote de quo (Luther, Castalio, and many, including Philippi and van Hengel), since in the sense of . , without a participle annexed, is entirely foreign both to the N. T. and to Greek prose (Xen. Mem . iii. 5. 9 is a case of attracted genitive); and in Homer only, Od . iv. 114, is the solitary instance of it found. See Khner, II. 1, p. 309; Buttmann, Progr. b. d. syntakt. Verbind. der Verba and , Potsd. 1855, pp. 7, 12, and neut. Gr . p. 144 f. Just as little is the object, i.e. the contents of the preaching heard, meant by , which would rather be expressed by (Eph 4:21 ); but rather the speaking subject , who is listened to as he from whom the discourse proceeds (Mar 6:20 ; Mar 7:14 ; Luk 2:46 , et al .; Winer, p. 187 [E. T. 249]), Christ being in this case conceived of as speaking through His preachers (see the following); comp. Eph 2:17 . On the general thought, comp. Plat. Rep . p. 327 C: , , ;
.] without their having a preacher, apart from a preacher . Comp. Tittmann, Synon . p. 95; who, however, wrongly explains, .
] Whence? , Rom 10:17 , informs us.
The form of the argument is a sorites , and its conclusion: The appointment of evangelical heralds is the first condition in order to bring about the calling upon the Lord. This retrograde sorites thus leads us back to the source; and of the thus suggesting itself as primarily necessary, the prophetic confirmation from Isa 52:7 (not closely after the LXX.) is then given. This “dulcissimum dictum” (Melanchthon), because it speaks of the message of blissful liberation from exile, therein possesses the Messianic character, as concerning the restoration of the theocracy; and therefore is legitimately understood by Paul in connection with the Messianic idea and its historical fulfilment as a prophecy of the evangelical preachers. These preach salvation ( , meaning in Isaiah also not merely peace , but the theocratic cratic saving deliverance ), preach good ( ); that is, still more generally, omne quod felix faustumque est , which is to be received through Christ, the accomplisher of the divine dominion. That the Rabbins also understood the passage in a Messianic sense, and in what way, see Wetstein.
The opposite of the poetical: how pleasant are the feet ( i.e . how welcome the arrival), etc., at Rom 3:15 ; Act 5:9 ; Neh 1:1-5 ; see Schaefer, ad Eur. Or . 1217; Boeckh, Expl. Pind. p. 281; Wunder, ad Soph. El . 1357 f. p. 120.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rom 10:14-21 . In order to realize this calling upon the Lord, proclaimers of the gospel had of necessity to be sent forth; nevertheless all did not obey the gospel; in which case neither does this excuse avail, that they had not heard the preaching (Rom 10:18 ); nor that , that Israel did not recognise the universality of the preaching (Rom 10:19 ff.). Thus, following up 1 13, there is still further set forth the people’s own guilt in their exclusion.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (15) And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (16) But they have not all obeyed the gospel. For Isaiah saith, Lord, who hath believed our report? (17) So then faith cometh by hearing, and hearing by the word of God. (18) But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. (19) But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. (20) But Isaiah is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. (21) But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
The Apostle having shewn, that the children of God, whether Jew or Gentile, or wherever scattered, should find grace; and having quoted a well known passage to confirm it of the Prophet Joel, which Peter had also explained, in reference to the remnant whom the Lord shall call: (see Joe 2:32 with Act 2:16-21 .) here takes up the subject to shew no less the necessity of a divine mission, in every instance where the Lord would bless his word to the souls of the people. And, he makes references to other scriptures in proof, Isa 52:7 and Isa 53:1 . But, the Apostle hath expressed himself so dearly on those points, as to render unnecessary any comment. I would rather, therefore, as a short improvement from the whole, request the Reader’s attention to what the Apostle hath said on the subject of faith coming by hearing; that we may both enter into the Apostle’s meaning, and, if it please the Lord, gather instruction under his Almighty teaching, on this interesting point of faith and hearing by the word of God.
There is somewhat very blessed in hearing the word of God, when God gives the hearing ear, and the seeing eye, and the understanding heart. David, under the influence of it cried out: I w ill never forget thy word, for by it thou hast quickened me, Psa 119:93 . And every child of God can say the same who hath felt the Lord’s power, in the Lord’s word, and like Job, hath esteemed it more than his necessary food, Job 23:12 . See Jer 15:16 .
But while the people of God, when brought by regeneration into an heart-felt knowledge and enjoyment of the word of God, feel the blessedness and the sweetness of it to their soul’s joy; it becomes the subject of interesting enquiry, how faith cometh by hearing, and hearing by the word of God? We all know that faith is the gift of God. No man can create faith in his own heart, neither can he increase what the great Author and Giver of faith hath planted there. Let this be marked down as a principle perfectly incontrovertible. Faith is God’s gift, not man’s work. It is of God’s grace, not man’s merit. Unto you, saith the Apostle, it is given to believe on him, Phi 1:29 .
When this point is clearly and fully established in the mind, we shall the better enter into the right apprehension of what the Apostle saith: faith cometh by hearing. The Lord hath graciously appointed means and instruments for the promoting his glory, in his people’s happiness; for the conveying to them many of his gifts and blessings. Now, faith by hearing is one of them. A child of God comes to the word of God. He hears in it of Jesus. His heart is warmed, and his affections excited thereby. And he finds his mind going forth in desires after Christ, and in a confidence, and love, and faith In Christ. Hence faith, in all those instances, may be said to come by hearing. And thus the Lord stamps a blessing on Gospel ordinances, and the hearing of his blessed word. The Apostle Paul, in his Epistle to the Church of the Thessalonians, laid this down as a proof of their election, because the word was blessed to them in this way. Knowing brethren beloved, (said he,) your election of God. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance, 1Th 1:4-5 .
And, if my Reader be of them, who by regeneration know the Lord, he must have the same testimony in his heart also. Remember, my brother, that this faith which cometh by hearing, doth not come in such an open display as many of the public manifestations of the Lord in his providence, or his grace, may. The Lord speaks in the still, small voice, as powerfully to his people’s joy, as when in the thunder or the storm. His love and favor are equally manifested. Have you never felt, when hearing the word of God, an enlightening, refreshing, comforting, instructing, soul-strengthening communication from it? Could you not many times have said, as the disciples did, whose souls were refreshed with the divine discourse of Jesus himself, when talking with them in their way to Emmaus: did not our heart burn within us while he talked with us by the way, and while he opened to us the Scriptures? Luk 24:32 . Surely it is the same Lord, who now speaketh, by the ministry of the same word, in the present day of the Church, when at any time bringing them under his shadow and making his fruit sweet to their taste, Son 2:3 .
And, what tends to endear this act of grace still more, (for it is wholly grace,) is the blessedness of it, in that it depends not upon our preparedness to receive it, or our deservedness of it, in endeavoring to prepare for it, but the Lord’s favor; for it comes like the rain or the dew of heaven, which waiteth not for man, neither tarrieth for the sons, of men, Mic 5:7 . If the Lord was to suspend this, or any other blessing, till man made himself prepared for it; then would it never come at all. Precious Jesus! how suited are thy words here, as in a thousand other instances: I am found of them that sought me not! I said, behold me, behold me, unto a nation that was not called by my name! Isa 45:1 .
My Brother! let you and I delight to attend ordinances and the hearing of the Lord’s word; and not in any preparation of our own, but the Lord’s. For, my own part, I would pray to seek the Lord’s face in the Lord’s strength. Faith will never come by my attempting to create it in my own heart. Neither will I despond of receiving faith because of this. I am here blessedly taught, that faith cometh by hearing, and hearing by the word of God. Hence, I am not to consider what I can do; for I can do nothing but sin. But my business is, to consider what Christ, the great Author and Finisher of faith, can do; yea, what he will do, for his people. I am come, he saith, that they might have life, and that they might have it more abundantly, Joh 10:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
Ver. 14. How shall they hear, &c. ] The word read is of divine use and efficacy; but of preaching we may say as David did of Goliath’s sword, “There is none to that.” Milk warmed is fitter for nourishment; and the rain from heaven hath a fatness with it, and a special influence, more than standing waters; so there is not that life, operation, and blessing in the word read as preached.
And how shall they preach unless they be sent ] Here you have that scala caeli, ladder of heaven, as a good old martyr called it; and we must not presume to alter the rounds of this ladder. The apostle holds it for impossible that any should preach that are not sent. Let such look to it, as run before they are sent, press into the pulpit without a call thereunto. Let them remember Nadab and Abihu with their strange fire, Korah and his complices with their dismal usurpations, Uzzah and Uzziah with their exemplary punishmeats, &c. God hanged these up in gibbets, as it were to warn others.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14, 15 .] It has been much doubted to whom these questions refer, to Jews or to Gentiles? It must, I think, be answered, To neither exclusively . They are generalized by the of the preceding verse, to mean all , both Jews and Gentiles. And the inference in what follows, though mainly concerning the rejection of the unbelieving Jews, has regard also to the reception of the Gentiles: see below on Rom 10:19-20 .
At the same time, as Meyer remarks, “the necessity of the Gospel must first be laid down, in order to bring out in strong contrast the disobedience of some.” How then (i.e. posito , that the foregoing is so) can they (men, represented by the of Rom 10:13 ) call on (I have followed the majority of the chief MSS. in reading the aor. subjunctive instead of the future indic. So also ch. Rom 6:1 ) Him in whom they have not believed (i.e. begun to believe: so ch. Rom 13:11 )? But how can they believe (in Him) of whom they have not heard (construction see reff.)? But how can they hear without a preacher? But how can men preach unless they shall have been sent? As it is written, How beautiful are the feet of those who [publish glad tidings of peace, who] publish glad tidings of ( is excluded by the strong manuscript testimony against it) good things . The Apostle is shewing the necessity and dignity of the preachers of the word, which leads on to the universality of their preaching, leaving all who disobey it without excuse. He therefore cites this, as shewing that their instrumentality was one recognized in the prophetic word, where their office is described and glorified.
The applicability of these words to the preachers of the Gospel is evident from the passage in Isaiah itself, which is spoken indeed of the return from captivity, but in that return has regard to a more glorious one under the future Redeemer. We need not therefore say that the Apostle uses Scripture words merely as expressing his own thoughts in a well-known garb; he alleges the words as a prophetic description of the preachers of whom he is writing.
Fuente: Henry Alford’s Greek Testament
Rom 10:14 f. It is difficult to trace very clearly the line of the Apostle’s thought here. Many scholars (including W. and H. and Lipsius) connect Rom 10:14-15 closely with what precedes, and mark a break between Rom 10:15 and Rom 10:16 . It is as if Paul were expanding the of Rom 10:13 and justifying that universal preaching of the Gospel which was itself a stumbling-block to the Jews. Every one who invokes the name of the Lord shall be saved, and therefore the conditions of such invocation must be put within reach of every one . It is no argument against this interpretation that the ideas it introduces are not essential to the main purpose of the chapter, which is to prove the culpability of the Jews: the eager fulness of Paul’s mind often carries him on thus. Others read Rom 10:14-21 continuously, and mark a break at Rom 10:13 ( e.g. , Weiss, Sanday and Headlam). They lay stress on the in Rom 10:14 ( cf. Rom 9:14 , Rom 9:30 , Rom 11:1 ; Rom 11:11 ) as indicating that a paragraph has ended, and that the writer is facing the consequences which flow from it, the objections which can be made to it, etc. In this case the connection would be something like this. Salvation depends upon invoking Christ; but to invoke Christ depends upon certain conditions which the Jews may say it has been beyond their power to fulfil; let us inquire into the conditions, and see whether such a plea holds good. The first of these connections seems to me much the simpler, and it has the advantage of covering the second. For if the invocation of Christ, which is the sole and universal condition of salvation, has been made possible for all men, it has been made possible for the Jews. The special application to them, in which the argument of the chapter is clinched, is not made till Rom 10:19 ; here they are only involved with the rest of the world which has heard the Gospel. : sc. . ; It is simplest to render, How are they to believe on Him Whom they have not heard? identifying the voice of the preachers with that of Christ. Winer, p. 249. Cf. Eph 2:17 . The rendering, Him of Whom they have not heard, would be legitimate in poetry. : this deliberative form is in all probability right: see critical note and Blass, Gramm. des Neut. Griech. , 205. : viz. , by the Lord Whom they preach, and Who is heard speaking when they speak. Cf. 1Co 1:17 , . To find here the idea of an official ministry, as something belonging essentially to the constitution of the Church, is grotesque. “St. Paul argues back from effect to cause, through the series of Prayer, Faith, Hearing, Preaching, Sending; thus the last link in his argument must be the first in the realisation from which the rest follow; this one therefore he confirms by the prophetic announcement in Isa 52:7 ” (Gifford). : the true text of Romans greatly abbreviates the prophet’s words, but the joy with which the deliverance from Babylon was foreseen is in keeping with that with which Paul contemplates the universal preaching of the Gospel.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 10:14-15
14How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things!”
Rom 10:14-15 There is a series of questions followed by OT quotes which makes the point that Israel has never responded to YHWH’s messages or messengers (cf. Nehemiah 9; Acts 7). God sends messengers (prophets, apostles, preachers, teachers, evangelists). These messengers are God’s blessings to a needy world. As God graciously sends gospel messengers the hearers must respond appropriately to their message. Paul clinched this thought by a quote from Isa 52:7. Paul expands this OT verse to refer to gospel preachers.
Saving faith has several elements: (1) a message to be believed; (2) a person to be received; (3) an initial and ongoing repentant and faith response; (4) a life of obedience; and (5) perseverance (see note at Rom 1:5).
Rom 10:15 This is a quote from Isa. 52:70. It is the great commission of Romans. Salvation comes by hearing the gospel and receiving the gospel. Preachers are sent so that “all” may be saved!
Some ancient Greek texts (i.e., MSS cf8 i2, D, F, G, and many versions) add a phrase from the LXX of Isa 52:7. The UBS4 gives the shorter text an “A” rating (certain).
NASB, NKJV,
NRSV, NJB”how beautiful are the feet”
TEV”how wonderful is the coming”
NET”How timely is the arrival”
NET footnote”coming at the right or opportune time”
The term “beautiful” is used in a metaphorical sense. Here it refers to “time,” not looks.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
believed. App-150.
believe. App-150.
without = apart from.
a preacher = one preaching (App-121.)
Fuente: Companion Bible Notes, Appendices and Graphics
14, 15.] It has been much doubted to whom these questions refer,-to Jews or to Gentiles? It must, I think, be answered, To neither exclusively. They are generalized by the of the preceding verse, to mean all, both Jews and Gentiles. And the inference in what follows, though mainly concerning the rejection of the unbelieving Jews, has regard also to the reception of the Gentiles: see below on Rom 10:19-20.
At the same time, as Meyer remarks, the necessity of the Gospel must first be laid down, in order to bring out in strong contrast the disobedience of some. How then (i.e. posito, that the foregoing is so) can they (men, represented by the of Rom 10:13) call on (I have followed the majority of the chief MSS. in reading the aor. subjunctive instead of the future indic. So also ch. Rom 6:1) Him in whom they have not believed (i.e. begun to believe: so ch. Rom 13:11)? But how can they believe (in Him) of whom they have not heard (construction see reff.)? But how can they hear without a preacher? But how can men preach unless they shall have been sent? As it is written, How beautiful are the feet of those who [publish glad tidings of peace, who] publish glad tidings of ( is excluded by the strong manuscript testimony against it) good things. The Apostle is shewing the necessity and dignity of the preachers of the word, which leads on to the universality of their preaching, leaving all who disobey it without excuse. He therefore cites this, as shewing that their instrumentality was one recognized in the prophetic word, where their office is described and glorified.
The applicability of these words to the preachers of the Gospel is evident from the passage in Isaiah itself, which is spoken indeed of the return from captivity, but in that return has regard to a more glorious one under the future Redeemer. We need not therefore say that the Apostle uses Scripture words merely as expressing his own thoughts in a well-known garb;-he alleges the words as a prophetic description of the preachers of whom he is writing.
Fuente: The Greek Testament
Rom 10:14. ) whom, namely, when speaking in the Gospel, Rom 10:15, or offering Himself, they have not heard.
Fuente: Gnomon of the New Testament
Rom 10:14
Rom 10:14
How then shall they call on him in whom they have not believed?-Since it is needful that they should thus commit themselves to the rule of God in order to salvation, how can they call on him to be their God unless they have believed in him? No service can be acceptable to him unless it comes from the heart. The heart can render homage to God only as it is led by faith in him.
and how shall they believe in him whom they have not heard?-They cannot. [The preaching of Christs messengers is identical with the preaching of Christ himself. (Eph 2:17; Eph 4:21).]
and how shall they hear without a preacher?-Paul is here showing the absolute necessity of preaching to the Gentiles, who had not known God as the means of salvation.
Fuente: Old and New Testaments Restoration Commentary
shall they: 1Ki 8:41-43, Jon 1:5, Jon 1:9-11, Jon 1:16, Jon 3:5-9, Heb 11:6, Jam 5:15
and how shall: Rom 1:5, Rom 16:25, Rom 16:26, Mar 16:15, Mar 16:16, Luk 24:46, Luk 24:47, Joh 20:31, Act 19:2, Act 26:17, Act 26:18, 2Ti 4:17, Tit 1:3
Reciprocal: Num 29:1 – blowing Deu 30:13 – Who shall Ezr 7:25 – teach ye Psa 96:2 – show Pro 15:7 – lips Pro 18:21 – Death Pro 20:15 – but Mat 20:7 – Because Luk 9:11 – when Act 8:31 – How Act 10:6 – he shall Act 16:9 – Come Act 18:8 – hearing Rom 10:17 – faith 1Co 3:5 – ministers Eph 1:13 – after that ye heard Eph 2:8 – that Eph 4:11 – he 1Th 1:8 – from 1Ti 2:7 – a preacher
Fuente: The Treasury of Scripture Knowledge
:14
Rom 10:14. If believing in the Lord is necessary to calling on him, it explains the comments in the preceding verse. Even unbelievers can say “Lord, Lord,” but to no avail. Faith is not an emotion miraculously produced, but is the effect of something heard. Also, before the New Testament was written, someone had to preach the word so that the sinner could hear it. (See 1Co 1:21 and Tit 1:3.)
Fuente: Combined Bible Commentary
Rom 10:14. How they shall call, etc. In the case of the four verbs: shall call, shall believe, shall hear, shall preach, the subjunctive (deliberative) form is better supported. They throughout is indefinite. Can might be substituted for shall, but is perhaps too strong. The Apostle argues from the cited prophecy (Rom 10:13) the necessity of preachers sent forth in accordance with another prophecy (Rom 10:15), in order by thus enforcing the universality of the gospel to show more plainly the responsibility of the Jews.
On him, etc. Here and throughout the reference is to Christ
Have not believed; lit., did not believe, indicating the beginning of faith; but English usage favors have believed, and so in the next clause.
Of whom they have not heard. The reference is to hearing Christ through His preachers, or to hearing the Christ who is preached; since of whom here cannot be grammatically explained as = about whom.
Without a preacher; apart from, independently of, one preaching, i.e., proclaiming a message as a herald.
Fuente: A Popular Commentary on the New Testament
The scope of the apostle in these words is to prove, that these words is to prove, that there was a necessity of preaching the gospel to the Gentiles, as well as to the Jews, in order to their believing on Christ; and his way of arguing is very forcible, demonstrative, and convincing. Thus, “God has by the prophets promised salvation to the Gentiles; but without calling on him there is no salvation; and without faith there is no calling upon him by prayer; and without hearing there is no faith; and without a preacher there is no hearing; and without solemn mission, or sending by Christ and his ministers, there can be no preacher.”
And the apostle’s manner of speaking is by way ofinterrogation, which is equivalent to a negation: How shall they call on him in whom they have not believed?
That is, it is impossible to do it, and it would be impious and wicked to do it. None must be the object of our prayers, but he that is the object of our faith and trust: now it is God alone that is the object of our faith and trust; therefore he alone must be prayed unto.
And if so, then the practice of the Papists in praying to angels and saints departed, is very blame-worthy and abominable in the sight of God. How can they pray unto them, unless they believe in them and trust in them? And if they trust in them that curse falls upon them, Cursed is that man that trusteth in man; that is, in any creature.
The truth is, if Christ himself were a mere man, and not God as well as man, we should sin by worshipping of him; but it is one good argument to prove the divinity of Christ, that the scripture represents him as the object of faith, and religious invocation.
From the whole observe, That the only way to heaven is by Christ, the only way to Christ is by faith, the only way to faith is by the word, it cometh by hearing; the only way, that is, the only ordinary way.
What becomes of those that never heard of Christ in the preaching of the gospel, God only is fit to judge. This is certain, that all men at the great day shall be judged according to the law that they were under, and obliged by, and no other. Now promulgation being the essence of a law, the gospel cannot be a law to them to whom it was not promulgated and made known; but a practical belief of the gospel is indispensably necessary to the salvation of them to whom it is revealed.
Observe further, The great reverence and high esteem which is due and payable to the preachers of the gospel, and that by the approbation of God himself. He commands us to admire the very feet of them that preach the gospel of his Son unto us, and bring glad tidings of good things: How beautiful are the feet of them, &c.
And for great reason should it be thus, because the ministers of the gospel are the messengers of Christ; they receive both their mission and commission from him; they are instructed by him, they negotiate for him, they speak in his name, they act in his stead; and whatsoever they either promise or threaten in God’s name, he stands ready and resolved to perform it, He confirmeth the words of his servants, and performeth the counsel of his messengers. Isa 44:26.
Lord! how beautiful and blessed are the feet of thy messengers and ministers in thy account! Let them be so in thy people’s estimation also.
Learn hence, That nothing ought to be so welcome to us, and so joyfully entertained by us, as the preaching and preachers of the gospel. How beautiful are the feet of them, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 10:14-17. How then As if the apostle had said, From the promise of salvation made to them that shall call on the name of the Lord, I have inferred, that there is no difference between Jews and Gentiles, as to the possibility of obtaining salvation from God; and from hence we may further infer, that the gospel must be preached to the Gentiles as well as to the Jews, and the sundry means of grace be dispensed to them, and therefore that we, the apostles, in so doing, do nothing but what is agreeable to the will of God, though on that account we are much reproached and persecuted. For how shall they call upon him With sincerity; in whom they have not believed In whose existence, power, and goodness they have not believed; or in whom, as capable of hearing, and able and willing to grant their requests, they have no confidence; (see on Heb 11:6;) or whom they do not believe to be a proper object of worship, or worthy to be invoked with divine honours and adoration. And how shall they believe in him of whom they have not heard? Even the works of nature and providence must be made known to mankind by instructers, to make them able to understand them: much more the gospel of Christ. Baxter. Or the apostle speaks here chiefly, if not only, of believing in Christ, and therefore his words are not inconsistent with what he advances, Rom 1:19-20, concerning the existence and perfections of God being made known to all mankind by the works of creation. Some way or other the divine revelation concerning Christ must be made known to us, before we can understand and believe it. In hearing is included reading, which is tantamount to hearing, and by which many are brought to believe, Joh 20:31; These things are written that you may believe. But hearing only is mentioned as the more ordinary and natural way of receiving information. How shall they hear without a preacher To carry these important tidings, which the light of nature could never be able to discover: or, except God reveal the gospel to them some way or other. And how shall they The ministers of the gospel; preach except they be sent Expressly for that purpose? that is, except they be both commissioned, and, at least in some measure, qualified for that difficult though important work? How shall a man act as an ambassador, unless he have both his instruction and his credentials from the prince that sends him? St. Paul probably intended to intimate, that as the apostles, and other first ministers of the gospel, were originally Jews, their own prejudices on this head were so strong, that they never would have thought of carrying the gospel to the Gentiles if God had not particularly charged them to do it; especially as its avowed opposition to the idolatry and the other vices which reigned in the Gentile countries, could not but expose them, more or less, to persecution in various forms, wherever they came and attempted to preach it. Thus, by a chain of reasoning from Gods will, that the Gentiles also should call upon him, Paul infers that the apostles were sent by God to preach to them also. As it is written And described in that striking prophecy, Isa 52:7-8, How beautiful are the feet The very footsteps, or the coming; of them that preach the gospel of peace The gospel, which shows the way how peace is made between God and man. The figure here applied by Isaiah is extremely proper. The feet of those who travel through dirty or dusty roads are a sight naturally disagreeable: but when they are thus disfigured by travelling a long journey, to bring good tidings of peace and deliverance to those who have been oppressed by their enemies, they appear beautiful. Macknight. Most commentators think that the 52d chapter of Isaiah is to be explained as a prophecy of the return of the Jews from Babylon, and that the text here quoted refers to the joyful welcome that should be given to the messengers who brought the first tidings of Cyruss decree for their dismission. And if it were so, the apostle might very justly infer from thence the superior joy with which the messengers of the gospel should be received. But I think a great deal may be said to show it probable, that the context in question has, in its original sense, a further reference. Doddridge. See note on Isa 52:7. But they have not all obeyed, &c. As if he had said, But you may say, Why then doth not this preaching convert more of the Jews? This excellence of the gospel, and the preaching of it, doth not suppose that all that hear it will be converted by it: for though faith comes by hearing, yet there may be hearing without faith. So Esaias saith In that very context which contains so many illustrious testimonies to the gospel, namely, Isa 53:1, Lord, who hath believed our report? That is, very few have been persuaded and converted by our preaching. So then faith cometh by hearing Hearing is the ordinary means, even hearing the word of God, of begetting faith in people: and it was necessary for the Gentiles, in particular, who had not access to the Scriptures, to have the truths of the gospel declared to them by preaching, that they might hear and believe them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 14, 15. How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent, as it is written, How beautiful are the feet of them that publish peace, who announce good things!
No invocation without faith; no faith without hearing; no hearing without preaching; no preaching without sending. A universal apostolate is therefore the necessary corollary of a free and universal salvation. Such are the contents of our two verses, which are directed, not against Judeo-Christian prejudices, but against the ignorance of Israel, the final result of which was necessarily their rejection. Paul points out to the Jews, who took offence at the wide and universal character of his apostleship, the internal necessity on which it was based, and the positive prophetical texts which justified it. We are therefore still at the development of this theme: The ignorance of Israel the cause of their rejection.
And first, no invocation without faith. It is difficult to decide between the T. R. , shall they call on, and the Alex. and Greco-Latin texts: , shall they be able to call on. This same variant reappears in the following verbs, and that without the critical authorities being consequent with themselves. The simple future is more natural, though the subjunctive may easily be defended.
No faith without the hearing of the gospel message. The pronoun , whom, presents a difficulty; for the meaning is: Him whom they have not heard. Now, men cannot hear Jesus Christ. Meyer answers, that they can hear Him by the mouth of His messengers: whom they have not heard preaching by His apostles. But could this idea be left to be wholly understood? Hofmann gives to a local meaning: in the place where: How could He be invoked in the place where men have not heard (Him spoken of)? But the ellipsis of the last words would be very marked. It seems to me simpler to apply the pronoun to Jesus, not as preaching (Meyer), but as preached; comp. Eph 4:21 : If at least ye have heard Him, and have been taught by Him. It is true the pronoun which is the object of have heard, in this passage, is in the accusative (), and not, as here, in the genitive. But this difference is easily explained; the act referred to in Ephesians is one of the understanding which penetrates the object, while here it is only a simple hearing, the condition of faith.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
[Since the apostle’s thought in this section is obscurely connected, the line of argument has been found difficult to follow. It will aid us, therefore, at the start to get his purpose clearly in view. He has shown that the gospel is universal. But in giving a universal blessing God would of course see to it that it was universally published and propagated. This, God had earnestly attempted to do, but his efforts had largely been frustrated so far as Israel was concerned. But this was Israel’s fault, and therefore that people were utterly without excuse (1) for not becoming part of the universality which God contemplated and attempted; (2) for not fully understanding this universality and rejoicing in it; nay, for so misunderstanding it, despite full Scripture warning, as to be made jealous by it, so as to spurn it and reject it.] How then shall they call on him in whom they have not believed? [The form of the Greek question demands the answer, “They can not.” Though the question presents a psychological impossibility, Paul is not thinking of psychology, but of his two quotations from Scripture; viz., verse 11, which (as interpreted by verse 9) conditions salvation on belief, and verse 13, which conditions it on invocation or calling on the name of the Lord. He has twice coupled these two conditions in the “belief” and “confession” of verses 9 and 10; and now he couples them a third time in the question before us, which is a strong way of asserting there can be no acceptable calling without believing. Since, then, salvation, the all in all of man’s hopes–salvation which God desired should be universal–depends upon acceptable calling or invocation, and since acceptable calling in its turn depends upon belief, whatever steps are necessary to produce universal invocation and belief should by all means be taken on the part of God and his evangelists, and should likewise by all means be universally accepted by man. What these steps are the apostle proceeds to enumerate] and how shall they believe in him whom they have not heard? [Hearing is the next step. We can believe nothing till we have first heard it. But in the apostle’s thought our belief is not directed toward an abstraction, but toward Jesus, a person. We are to hear him, and believe him, and believe on him. As we can not meet him face to face, we must believe on him as he presents himself to us by his commissioned agents (Luk 10:16; Joh 13:20; 1Th 4:8; Eph 2:17; Eph 4:19-20; 1Jo 4:5-6), called preachers (1Ti 2:7; Mar 16:15). Therefore the next question reads] and how shall they hear without a preacher? [and the Jews hated Paul for being one!]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14-17. Here Paul beautifully elaborates the divine economy of salvation through faith, superinduced by hearing the Word through the preachers sent of God, whose very coming is a harbinger of heavenly benediction.
Fuente: William Godbey’s Commentary on the New Testament
SECTION 34 THE PREACHED GOSPEL AND ISRAELS UNBELIEF WERE FORETOLD
CH. 10:14-21
How then are they to call on one in whom they have not believed? But how are they to believe one whom they have not heard? But how are they to hear without a herald proclaiming? But how are heralds to proclaim unless they be sent? According as it is written, How beautiful the feet of those that announce, as glad tidings, good things. But not all have obeyed the glad tidings. For Isaiah says, Lord, who has believed what we have heard? Therefore faith comes from something heard; and that which is heard comes through the word of Christ.
But I say, Have they not heard? Certainly they have. Into all the earth went forth the sound of them, and their words into the ends of the world. But I say, Has Israel not known? First, Moses says, I will provoke you to jealousy for that which is no nation; for a nation without understanding, I will move you to anger. But Isaiah is very bold, and says, I was found by those not seeking me: I became manifest to those not asking after me. But touching Israel he says, All the day I stretched out my hands towards a people disobedient and contradicting.
Rom 10:14-15 a. Four questions suggested by the foregoing quotation. None can call on God unless they believe in Him: cp. Heb 11:6. Hence the teaching of Joe 2:32 implies that of Isa 28:16.
Nor can we believe one whose words we have not heard. This implies that the faith which saves is produced by spoken words. Again, we cannot hear the words of the Great King unless a herald proclaim them. Nor can this be unless such herald be sent from God to men.
Herald-proclaiming: same word as in Rom 10:8.
Rom 10:15 b. Quotation from Isa 52:7 in harmony with the teaching underlying the foregoing questions and the quotation from Joel. The prophet foresees the arrival of messengers announcing-as-glad-tidings good-things. He thought probably of the return from Babylon. But his words, especially in Isaiah 53, found no worthy fulfilment then; and therefore point forward to blessings still future. In the Gospel of Christ, we find both the good news and the smitten deliverer. The news was so good that in the eyes of those who heard it the weary and way-worn feet which had borne the messengers were beautiful. Contrast Rom 3:15; Act 5:9.
Announce-as-glad-tidings: same word in Rom 1:15. Cognate to the word Gospel in Rom 10:16. The object-matter of this glad announcement is added: good-things.
Rom 10:16. Although the news was so good, not all who heard it gave to it the submission it demanded and obeyed the Gospel: cp. Rom 10:3; Rom 1:5; 2Th 1:8.
Not all: stating much less than the whole truth: so Rom 3:3. In proof of that which no one can deny, Paul quotes an ancient prophecy, to show that the Jews unbelief was foretold, and is therefore no proof or presumption that the Gospel they rejected is not divine. The prophet throws himself forward into the days of the good tidings. He and his compeers hear the news. But he sadly asks, Who has believed what we have heard? This question, asked in prophetic vision, implies that not many believed; and is therefore a prophecy of the unbelief of the mass of the Jews in Pauls day.
Rom 10:17. A general inference from Rom 10:14-16, including the quotations from Isa 52:7; Isa 53:1.
Faith something heard a spoken word: rising from effect to cause: so Rom 10:14.
Word: an articulate sound, as in Rom 10:8; Rom 10:18; but different from the word used in Rom 9:6; Rom 9:9; Rom 9:28, which signifies intelligent discourse. Since Paul quotes the Book of Isaiah for the light it sheds on the Gospel, he speaks of the heralds proclamation, without which there can be nothing heard and no faith, as a word of Christ: probably a word spoken by Christ. Contrast the word of faith in Rom 10:8. The genitive case, of Christ, leaves the precise relation to be determined by the context.
Rom 10:18. Throughout Romans 10, by showing that the Gospel and its rejection were foretold, Paul makes good against the Jews his charge of inexcusable ignorance. He now takes up a possible excuse. Since faith comes only from hearing, those who have not heard cannot be blamed for unbelief. Paul therefore asks, Can Israel plead this excuse? He clothes his emphatic denial in the words of Psa 19:4. He does not in any sense appeal for proof to the Psalm, nor does he expound, as in Psa 19:6-8, its underlying principle, but simply makes use of the psalmists words to express his own thoughts. Psalms 19 describes the voice of Nature, especially the heavenly bodies, as proclaiming the glory of their Maker. Paul says, referring to the limited circle in which he moved, that the sound of them, i.e. the voice of the heralds of salvation, is co-extensive with the light of the sun: cp. Rom 1:8; Col 1:6; Col 1:23. His use of these words suggests that the universal revelation of God in Nature is a pledge that in every land the glory of God manifested in Christ will some day be proclaimed.
Rom 10:19. Further proof that the Jews are without excuse.
Did Israel not know? viz. that the sound of the Gospel would go to all lands. The quotations following prove that they ought to have known it. Of several proofs, Paul quotes first the words of Moses, as recorded in Deu 32:15-21. He foretold that Israel would worship that which is no god and thus provoke God to jealousy and anger, and that in return God would move them to jealousy and anger by bestowing His favour on that which is no nation: a clear prophecy that God will bestow His favour upon Gentiles, and by so doing displease Israel.
Provoke-to-jealousy: or emulation good or bad: same word in a good sense in Rom 11:11; Rom 11:14; cognate to zeal in Rom 10:2; Rom 13:13.
No nation: cp. Rom 9:25-26. In none except the chosen people was the true idea of a nation realised.
Without-understanding: same word in Rom 1:21, as a characteristic of the Gentiles.
Rom 10:20-21. Another proof, from Isa 65:1-2, that the Gospel will be accepted by Gentiles and rejected by Israel.
Is-very-bold: spoke at great personal peril. The present tense gives a vivid picture of the fearless prophet. He says in Gods name, I gave audience to men who asked not, I was found by men who sought Me not. I said, Here I am, here I am, to a nation not called by My name. I stretched out My hands all the day to a nation in rebellion, the men who walk in a way not good, after their own reasonings. He was looking forward to a day (Isa 64:11) when the temple and Jerusalem lie desolate; and (Isa 64:7) the people are forgetful of God and (Isa 65:3-4) practically heathen, yet (Isa 65:5) boasting peculiar holiness. He cries to God, and God answers him. Speaking from the distant future, God declares that He has revealed Himself to this practically heathen nation. Salvation is at hand, salvation most glorious and complete; but only for the chosen seed, for the servants of God. Upon the rest will fall (Isa 65:12-15) sorrow and death. These words had no worthy fulfilment except in the salvation announced by Christ: and they foretell that it will find Israel godless and rebellious. They found remarkable fulfilment in the state of Israel in Pauls day. The emphatic words, but touching Israel, seem to imply that Rom 10:20 does not refer to Israel but to the Gentiles. The words no nation in Rom 10:19 refer evidently to Gentiles; and suggest that Rom 10:20 has the same reference. But Isa 65:1-2 refer apparently to the same persons, viz. Israel. Perhaps Paul, quoting from memory, may have overlooked this identical reference, In any case, Gods longsuffering to Israel when it was practically heathen was a prophecy of mercy for the Gentiles.
All the day: an unceasing appeal.
Disobedient and contradicting: refusing by acts and words.
This verse, as applied by Paul to the Jews of his own day, is utterly inconsistent with Calvins teaching that the grace of God is irresistible. Had God, following a hidden purpose, withheld from these disobedient Jews influences without which they could not come to Him, these solemn words would have been meaningless. So Rom 2:4.
In Rom 10:1-13, Paul expounded words quoted in Rom 9:33 from Isa 8:14; Isa 28:16, in the light of Lev 18:5; Deu 30:12-14; and supported his exposition by a quotation from Joel. He has now proved that this latter quotation implies salvation through faith, a preached word, and divinely-sent preachers; that Isaiah foretold the announcement of good news and the persistent disobedience of the mass of the nation; and that Moses foretold that God would move Israel to anger by bestowing His favour on others. The Jews had heard the Gospel, and they knew what Moses and Isaiah had said. They were therefore not only ignorant but inexcusably ignorant.
Paul thus completes his proof, begun in Rom 9:25, that the Gospel and its results accord with O.T. prophecy. Good tidings (Isa 52:7) have been announced, viz. a proclamation of (Isa 53:1; Isa 28:16) salvation through faith, for all (Joe 2:32) who cry to God. This salvation has been accepted by only a small part of the nation: Isa 10:22; Isa 1:9. The good news has been disbelieved by many in Israel; and Gods continued offers of mercy have been rudely rejected: Isa 53:1; Isa 65:2. He who was designed to be a foundation has become a stone of stumbling: Isa 8:14; Isa 28:16. At the same time, aliens have become not only the people, but the sons, of God: Hos 2:23; Hos 1:10.
The argument of Rom 9:25 to Rom 10:21 has less weight for us, who from childhood have received the O.T. and N.T. with the same authority, than for Pauls readers, many of whom had read the O.T. as the word of God long before they heard the Gospel. To such men, the discovery that the Gospel, a thing of yesterday, was in its essence, in many details, and in its reception and results, foretold in the sacred books which for centuries their fathers had revered, must have come with a force we cannot estimate. No wonder that the O.T. was a chief means of leading many Jews to believe the Gospel: cp. Rom 16:26; 2Ti 3:15; and as coincidences, Act 13:27; Act 17:11-12; Act 18:28; Act 26:27; Act 28:23.
But notice carefully that Paul deduces the doctrines of the Gospel, not from the O.T. as we do from the N.T., but from a few fundamental truths, e.g. Rom 3:21-26; Rom 6:3; Rom 6:11; Rom 8:3-4, which he asserts and assumes without proof. These rest, as a new and final revelation from God, on the authority of Christ. And the authority of Christ rested in His lifetime (Joh 5:36; Joh 10:25) on His miracles; and now rests (Rom 1:4; Rom 4:24) on the greater miracle of His resurrection. Only after he asserted and expounded these great doctrines, does Paul appeal to the prophets. And he appeals to them not so much in proof of particular doctrines as in proof of the harmony of the Old and New. Hence his favourite form, According as it is written. This harmony, amid so great differences, is a wonderful confirmation of the truth of the Gospel and of the divine mission of Him who proclaimed it. The prophets promised beforehand, and thus now bear witness to, the Gospel: Rom 1:2; Rom 3:22. By doing so, they bear witness to Christ: Act 10:43.
Fuente: Beet’s Commentary on Selected Books of the New Testament
10:14 How then shall they call on him in whom they have not believed? {9} and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
(9) That is, true faith, which seeks God in his word, and that preached: and this preaching God has appointed in the Church.
Fuente: Geneva Bible Notes
Paul turned from the responsibility to believe to the responsibility of the believer. "They" refers to the lost, particularly Israelites. Paul presented the logical sequence in a lost person’s coming to faith in Jesus Christ in reverse order here. Faith depends on knowledge of facts. Someone has to proclaim these facts for others to know about them. "A preacher" (NASB) unfortunately implies an ordained minister, but Paul meant "someone preaching" (NIV), someone proclaiming.
Being sent (Rom 10:15) suggests that those heralding the gospel operate under orders from a higher authority. This description also implies that that authority has given them their message. God has sent every Christian to proclaim the gospel to the lost (Mat 28:19-20; Joh 20:21). Unfortunately many Christians are waiting for some special calling from God to go. They do not realize that God has already sent them. Where we go and to what segments of humanity we proclaim the gospel are secondary issues. If we get active proclaiming the gospel, God will direct us where He wants to use us (Psa 37:23).
As is clear from Paul’s quotation of Isa 52:7, the message is one of good news that brings joy to those who accept it. "How beautiful are the feet" is a figurative way of expressing gratitude for the obedience of the messengers who have brought good news. The context of Isaiah’s words was the announcement of God’s favor in restoring Jerusalem following the Babylonian captivity.