John Calvin Commentary Romans 10:14

"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?" — Romans 10:14 (ASV)

I will not engage the reader long in reciting and disproving the opinions of others. Let everyone have his own view, and let me be allowed to bring forward what I think. So that you may then understand the design of this progression, first bear in mind that there was a mutual connection between the calling of the Gentiles and the ministry of Paul, which he exercised among them, so that the evidence for the one depended on 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 he therefore clarifies these things at the same time.

But how he connects the thread of his discourse will not be fully understood until every part is explained in order. The meaning of what he puts forward is as if he had said, “Both Jews and Gentiles, by calling on the name of God, thereby declare that they believe in Him; for a true calling on God’s name cannot exist unless a right knowledge of Him was first had.

Moreover, faith is produced by the word of God, but the word of God is preached nowhere except through God’s special providence and appointment. Therefore, where 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 a clear and indubitable proof of divine goodness.

Thus, it will eventually become clear 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 He was pleased in this manner to provide for their salvation.” We will now consider each portion by itself.

How shall they call? etc. Paul intends here to connect prayer with faith, as they are indeed very closely connected things. For he who calls on God resorts, as it were, to the only true haven of salvation and to a most secure refuge. He acts like the son who entrusts himself to the bosom of the best and most loving of fathers, so 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 one can do who has not previously held in his mind such a conviction of God’s paternal kindness towards him that he dares to expect everything from Him.

Therefore, he who calls on God necessarily feels assured that protection is laid up for him, for Paul speaks here of that calling which is approved by God. Hypocrites also pray, but not for salvation, for it is with no conviction of faith. Thus it 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 possess concerning His paternal kindness, when by the gospel He reconciles us to Himself and adopts us as 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 must be that he who has tasted the goodness of God will always seek its enjoyment through prayer.

How shall they believe on Him? etc. The meaning is that we are, in a way, mute until God’s promise opens our mouth to pray. This is the order which the Prophet points out when he says, I will say to them, “You are My people”; and they will say to Me, “You are our God.” (Zechariah 13:9). Indeed, it is not for 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 anyone forms an idea of God as good according to his own understanding, it is not a sure or a solid faith that he has, but an uncertain and evanescent imagination. It is therefore necessary to have the Word, so that we may have a right knowledge of God.

He has mentioned no other word here than that which is preached, because it is the ordinary mode which the Lord has appointed for conveying His Word. But if anyone were to contend on this account 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 only had in view the ordinary dispensation of God and did not intend to prescribe a law for the distribution of His grace.