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.
- 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 Ephesians 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.”
(Zechariah 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. - How shall they preach except they be sent? etc. He intimates that it is a proof and a pledge
of divine love when any nation is favored with the preaching of the gospel; and that no one is a
preacher of it, but he whom God has raised up in his special providence, and that hence there is no
doubt but that he visits that nation to whom the gospel is proclaimed. But as Paul does not treat
here of the lawful call of any one, it would be superfluous to speak at large on the subject. It is