John Calvin Commentary Romans 10:16

"But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?" — Romans 10:16 (ASV)

But all have not obeyed the gospel, etc. This does not belong to the argument that Paul intended to follow in the progression he establishes, nor does he refer to it in the conclusion that immediately follows. However, it was expedient for Paul to introduce the sentence here to anticipate an objection, lest anyone should build an argument on what he had said—that the word, in its proper order, always precedes faith, just as the seed precedes the grain—and draw this inference: that faith everywhere follows the word. For Israel, who had never been without the word, might have made this kind of boast. Therefore, it was necessary that, in passing, he should give them this intimation: that many are called, who are nevertheless not chosen.

He also quotes a passage from Isaiah 53:1, where the Prophet, before he proceeds to announce a remarkable prediction concerning the death and kingdom of Christ, speaks with astonishment about the small number of believers, who appeared to him in the Spirit to be so few that he was compelled to exclaim, O Lord, who has believed our report?—that is, the word which we preach. For though in Hebrew the term שמועה, shimuoe, passively means "a word," the Greeks have rendered it ἀκοήν—hearing, and the Latins, auditum—hearing; incorrectly, indeed, but with no ambiguity in the meaning.

We now see why this exception was introduced by the way: it was so that no one might suppose that faith necessarily follows where there is preaching. However, he later points out the reason by saying, To whom has the arm of the Lord been revealed? By this, he intimates that there is no benefit from the word unless 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. Hence, it is evident how foolishly some maintain that all are indiscriminately the elect because the doctrine of salvation is universal and because God indiscriminately invites all to Himself. But the generality of the promises does not by itself make salvation common to all; on the contrary, the special revelation mentioned by the Prophet confines it to the elect.