rendered it, ἀκοὴν — hearing, and the Latins, auditum — hearing; incorrectly indeed, but with no
ambiguity in the meaning.
We now see why this exception was by the way introduced; it was, that no one might suppose
that faith necessarily follows where there is preaching. He however does afterwards point out the
reason, by saying, “To whom has the arm of the Lord been revealed?” by which he intimates that
there is no benefit from the word, except when God shines in us by the light of his Spirit; and thus
the inward calling, which alone is efficacious and peculiar to the elect, is distinguished from the
outward voice of men. It is hence evident, how foolishly some maintain, that all are indiscriminately
the elect, because the doctrine of salvation is universal, and because God invites all indiscriminately
to himself. But the generality of the promises does not alone and by itself make salvation common
to all: on the contrary, the peculiar revelation, mentioned by the Prophet, confines it to the elect.
17.Faith then is by hearing, etc. We see by this conclusion what Paul had in view by the
gradation which he formed; it was to show, that wherever faith is, God has there already given an
evidence of his election; and then, that he, by pouring his blessing on the ministration of the gospel,
to illuminate the minds of men by faith, and thereby to lead them to call on his name, had thus
testified, that the Gentiles were admitted by him into a participation of the eternal inheritance.
And this is a remarkable passage with regard to the efficacy of preaching; for he testifies, that
by it faith is produced. He had indeed before declared, that of itself it is of no avail; but that when
it pleases the Lord to work, it becomes the instrument of his power. And indeed the voice of man
can by no means penetrate into the soul; and mortal man would be too much exalted, were he said
to have the power to regenerate us; the light also of faith is something sublimer than what can be
conveyed by man: but all these things are no hindrances, that God should not work effectually
through the voice of man, so as to create faith in us through his ministry.
It must be further noticed, that faith is grounded on nothing else but the truth of God; for Paul
does not teach us that faith springs from any other kind of doctrine, but he expressly restricts it to
the word of God; and this restriction would have been improper if faith could rest on the decrees
of men. Away then with all the devices of men when we speak of the certainty of faith. Hence also
the Papal conceit respecting implicit faith falls to the ground, because it tears away faith from the
word; and more detestable still is that blasphemy, that the truth of the word remains suspended
until the authority of the Church establishes it.
Romans 10:18-21
- Sed dico, Nunquid non audierunt?
Quinimo, In omnem terram exivit sonus eorum,
et in fines orbis verba eorum. - 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. - Sed dico, Nunquid non cognovit Israel?
Primus Moses dicit, Ego ad aemulationem - But I say, Did not Israel know? First
Moses saith, I will provoke you to jealousy by
provocabo vos in eo qui non est populus, et in
gente stulta irritabo vos.
them that are no people, and by a foolish nation
I will anger you.