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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 10:12–21. His four-level outline is real structure in the source text, so it is rendered as structure.
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments: -
I.That God is the same to all:
The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Eze 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.
II.That the promise is the same to all (Rom 10:13):
Whoever shall call - one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joe 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,
1.How necessary it was that the gospel should be preached to the Gentiles, Rom 10:14, Rom 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures.
(1.)They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb 11:6. Till they believed the true God, they were calling upon idols, O Baal, hear us.
(2.)They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, 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.
(3.)They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other - the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers.
(4.)They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Mat 9:38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.
2.How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, Rom 10:15. For this he quotes Isa 52:7. The like passage we have, Nah 1:15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe,
(1.)What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luk 2:14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth.
(2.)What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luk 2:13, etc.
(3.)How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Mat 28:9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See Th1 5:12, Th1 5:13.
3.He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Rom 10:16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa 53:1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation, - very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, etc. In answer to this,
(1.)He shows that the word preached is the ordinary means of working faith (Rom 10:17): So then, ara - however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, Rom 10:14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See Th1 2:13.
(2.)That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, Rom 10:18, to the end.
[1.]The Gentiles have heard it (Rom 10:18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world - preach to every creature - disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, Rom 15:19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts 2. In the expression here he plainly alludes to Psa 19:4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.
[2.]The Jews have heard it too, Rom 10:19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.
First, One is taken from Deu 32:21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Act 3:26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Lu. 15) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Act 13:45; Act 17:5, Act 17:13, and especially Act 22:22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.
Secondly, Another is taken from Isa 65:1, Isa 65:2, which is very full, and in it Esaias is very bold - bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,
a.Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (Rom 10:20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure - anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?
b.Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, Rom 10:21. Observe,
(a.)God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Act 26:1), or desire acceptance, Pro 1:24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation - come let us shake hands and be friends; and our duty is to give the hand to him, Ch2 30:8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.
(b.)Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.
Historical interpretation
Six Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Because all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one.
"Lord, who hath believed our report?" Isaiah says. For "faith cometh by hearing, and hearing by the word of God," saith the apostle. "How then shall they call on Him in whom they have not believed? And how shall they believe on Him 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 those that publish glad tidings of good things!" You see how he brings faith by hearing, and the preaching of the apostles, up to the word of the Lord, and to the Son of God. We do not yet understand the word of the Lord to be demonstration.
For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing-in short, possessed nothing; for it was into the world of another God that he descended.
It is obvious that unless something is said, it can neither be heard nor believed.
"But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God."
Since they pressed him with another objection again to this effect, that if these were the persons sent upon the mission by God, all ought to have hearkened to them: observe Paul's judgment, and see how he shows that this very thing which made the confusion, did in fact do away with confusion and embarrassment. What offends you, O Jew, he would say, after so great and abundant evidence, and demonstration of the points? that all did not submit to the Gospel? Why this very thing, when taken along with the others, is of force to certify thee of the truth of my statements, even in that some do not believe. For this too the prophet foretold. Notice his unspeakable wisdom too; how he shows more than they were looking for, or expected him to have to say in reply. For what is it that you say? he means. Is it that all have not believed the Gospel? Well! Isaiah foretold this too from of old. Or rather, not this only, but even much more than this. For the complaint you make is Why did not all believe? But Isaiah goes further than this. For what is it he says? "Lord, who hath believed our report?" Then since he had rid himself of this embarrassment by making the Prophet a bulwark against them, he again keeps to the line he was before upon. For as he had said that they must call upon Him, but that they who call must believe, and they who believe must hear first, but they who are to hear must have preachers, and the preachers be sent, and as he had shown that they were sent, and had preached; as he is going to bring in another objection again, taking occasion first of another quotation from the Prophet, by which he had met the objection a little back, he thus interweaves it, and connects it with what went before. For since he had produced the Prophet as saying, "Lord, who hath believed our report"? he happily seizes on the quotation, as proving what he says, "So then faith cometh by hearing." And this he makes not a mere naked statement. But as the Jews were forever seeking a sign, and the sight of the Resurrection, and were gaping after the thing much; he says, Yet the Prophet promised no such thing, but that it was by hearing that we were to believe. Hence he makes this good first, and says, "so then faith cometh by hearing." And then since this seemed a mean thing to say, see how he elevates it. For he says, I was not speaking of mere hearing, nor of the need of hearing men's words and believing them, but I mean a great sort of hearing. For the hearing is "by the word of God." They were not speaking their own, but they were telling what they learnt from God. And this is a higher thing than miracles. For we are equally bound to believe and to obey God, whether speaking or working miracles. Since both works and miracles come of His words. For both the heaven and everything else was established in this way.
From here on we have the apostle’s reply to the above questions.
It is perfectly clear to us, says Paul, following the voice of the prophet and what we have said, that there can be no faith without teaching, and the teaching of godliness is impossible unless it shows the truth about God.
Faith comes by hearing, because when we hear the holy Scriptures we believe in the teaching of the Holy Spirit. This faith is made perfect by all the things which Christ has ordained; it believes truly, it is devout and it keeps the commandments of him who has renewed us. For he who does not believe in accordance with the traditions of the catholic church or who through untoward works holds communion with the devil is without faith.
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Summary
Romans 10:17 serves as a foundational declaration by the Apostle Paul, succinctly articulating the divine mechanism through which saving faith is ignited and sustained. It posits that faith does not arise from human ingenuity or inherent spiritual capacity, but rather is a direct consequence of "hearing" a message, specifically the authoritative and life-giving "word of God." This verse underscores the indispensable role of divine revelation and its proclamation as the catalyst for belief, emphasizing that God has ordained a specific means for humanity to come into a saving relationship with Him.
Context
Literary Context
Romans 10:17 functions as the culminating statement in Paul's impassioned argument concerning Israel's rejection of the gospel and God's sovereign plan for salvation, encompassing both Jews and Gentiles. Preceding this verse, Paul establishes the universal availability of salvation through faith in Christ (Romans 10:9-13). He then poses a series of rhetorical questions in Romans 10:14-15, logically demonstrating that for people to call on the Lord, they must believe; to believe, they must hear; to hear, someone must preach; and for someone to preach, they must be sent. Verse 17 thus provides the definitive answer to this chain of reasoning, affirming that the entire process of coming to faith hinges on the reception of God's proclaimed word. It connects the "sending" of preachers directly to the "hearing" that produces faith, thereby completing the theological circle.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. A significant tension existed regarding the place of the Law, Israel's election, and the inclusion of Gentiles in God's redemptive plan. In Romans 9-11, Paul addresses these complex theological issues, asserting that God's righteousness is revealed through faith, not through adherence to the Law. The cultural backdrop includes the pervasive influence of Roman polytheism and emperor worship, contrasting sharply with the monotheistic claims of Christianity. Furthermore, the Jewish understanding of covenant and election, often tied to ethnic lineage and ritual observance, is challenged by Paul's emphasis on faith as the universal pathway to salvation, accessible to all who hear and believe the gospel. This context highlights the revolutionary nature of the gospel message and the essential role of its clear proclamation.
Key Themes
This verse powerfully encapsulates several overarching themes found throughout Romans and Paul's broader theology. It underscores the divine initiative in salvation, emphasizing that faith is not a human achievement but a response to God's self-revelation. It highlights the centrality of the gospel message as the means by which God accomplishes His saving purposes, echoing Paul's declaration in Romans 1:16 that the gospel "is the power of God for salvation to everyone who believes." The verse also reinforces the necessity of proclamation, linking directly to the Great Commission and the missionary imperative to spread the "good news" (Romans 10:15). Finally, it speaks to the authority and efficacy of God's Word, presenting it not merely as information but as a dynamic, living entity capable of transforming hearts and minds, consistent with the themes of God's powerful word seen elsewhere in Scripture, such as in Hebrews 4:12.
Exposition and Analysis
Key Word Analysis
From the root meaning "persuasion," this term signifies not merely intellectual assent but a profound moral conviction and reliance upon religious truth, particularly the truthfulness of God and the saving work of Christ. In this context, it refers to the active trust and commitment to Jesus Christ for salvation, which is the result of God's revelation.
This word carries a dual meaning, referring both to the act of hearing (the physical reception of sound) and, crucially, to the message or report that is heard. In Romans 10:17, the latter sense is predominant, emphasizing that faith comes from the specific content of the message proclaimed. It is not just any hearing, but the hearing of a particular, divine message.
While the more common Greek term for "word" is logos (λόγος), which often denotes a broader concept of divine reason or the eternal Word (as in John 1:1), rhēma specifically refers to a spoken utterance, a declaration, or a specific saying. Its use here underscores that faith is generated by the specific, articulated, and proclaimed message of God, often through preaching, rather than a general concept of divine truth.
Verse Breakdown
"So then faith cometh by hearing"
This clause establishes a direct causal link between the act of "hearing" and the emergence of "faith." The Greek particle ára (G686, "so then") indicates a logical conclusion drawn from the preceding arguments in Romans 10:14-16. Faith is not an innate human capacity that spontaneously arises, nor is it conjured through sheer willpower. Instead, it is presented as a consequence, a spiritual impartation that occurs when one is exposed to and receives a specific message. The preposition ek (G1537, "by" or "out of") denotes origin, signifying that faith proceeds from hearing, implying that hearing is the essential conduit or source from which faith springs forth.
"and hearing by the word of God"
This second clause clarifies and specifies the nature of the "hearing" that produces faith. The conjunction dé (G1161, "and") connects the two parts, reinforcing the progression. The preposition diá (G1223, "by" or "through") indicates the channel or means. It is not just any hearing, but hearing that is specifically "through the word of God" (rhēma Theou). This is the crucial qualification: the message that generates saving faith is not human philosophy, cultural wisdom, or personal opinion, but the divinely inspired, authoritative, and proclaimed revelation of God. This emphasizes the unique and indispensable role of God's specific utterance—the gospel—as the ultimate source and content of the faith that saves.
Literary Devices
Paul employs a clear causal chain or logical progression in this verse, linking "hearing" to "faith" and then specifying the content of that hearing as "the word of God." This creates a tightly reasoned argument that builds upon the rhetorical questions posed earlier in Romans 10. The repetition of "hearing" (Greek akoḗ) serves as a form of anaphora or repetition for emphasis, underscoring its pivotal role as the necessary medium. The contrast implied between human-generated belief and divinely-originated faith, facilitated by God's word, functions as a subtle antithesis, highlighting the unique power of divine revelation. The verse itself acts as a summary statement or conclusion, encapsulating the essence of Paul's argument regarding the means of salvation.
Theological and Thematic Connections
Romans 10:17 stands as a cornerstone of Christian theology, asserting that faith, the very means of salvation, is not a self-generated human endeavor but a divine gift mediated through the proclamation of God's authoritative word. This principle underscores the active role of God in initiating salvation through His revelation and the indispensable role of the Church in faithfully declaring that revelation. It establishes the intrinsic link between divine truth and human response, emphasizing that genuine faith is always rooted in an objective, external message from God, rather than subjective experience or human wisdom. This verse champions the necessity of evangelism and the ongoing importance of engaging with Scripture for the nurturing and strengthening of faith.
Reflection and Application
Romans 10:17 is not merely a theological statement but a profound call to action and a source of deep assurance. For the unbeliever, it clarifies the pathway to salvation: faith comes through hearing the gospel. This means that encountering the truth of God's word, particularly the good news of Jesus Christ, is the divinely appointed means for spiritual awakening. For the believer, it underscores the ongoing necessity of immersing oneself in Scripture. Just as initial faith comes by hearing, so too is faith sustained and strengthened by continued engagement with the "word of God"—through reading, studying, meditating, and hearing it preached. This verse also provides a powerful mandate for evangelism and missions, reminding us that if people are to believe, they must first hear, and for them to hear, someone must be sent to proclaim. It challenges us to be both diligent hearers and faithful proclaimers of the life-giving word.
Questions for Reflection
FAQ
Does "hearing" in Romans 10:17 refer only to physical hearing, or does it imply something deeper?
While physical hearing is the initial point of contact, the term "hearing" (Greek akoḗ) in Romans 10:17 implies much more than just sound waves reaching the ear. It refers to the reception, comprehension, and internalizing of the message. It's about an active engagement with the content of the "word of God," leading to understanding and a response of belief. This is evident in how Paul uses the term elsewhere, such as in Galatians 3:2, where he speaks of receiving the Spirit "by the hearing of faith," indicating a receptive and believing hearing.
What is the "word of God" specifically referring to in this context?
In Romans 10:17, the "word of God" (Greek rhēma Theou) primarily refers to the gospel message—the good news about Jesus Christ, His death, resurrection, and the salvation offered through Him. While the broader concept of God's revealed truth (His entire written word, the Bible) is certainly included, the immediate context of Romans 10 emphasizes the preached message of salvation. It is the specific utterance or declaration of God's saving activity in Christ that serves as the content of the "hearing" that produces faith.
Christ-Centered Fulfillment
Romans 10:17 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is Himself the living "Word of God" and the very content of the message that brings forth faith. The "hearing" that leads to faith is fundamentally the hearing of the gospel, which is the message about Christ. As John 1:14 declares, "The Word became flesh and dwelt among us," identifying Jesus as the ultimate revelation of God. Therefore, when we hear the "word of God" proclaimed, we are hearing about the one who perfectly embodies God's truth and saving purpose. Faith comes by hearing the good news that "God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life" (John 3:16). The power of this message lies not in human eloquence, but in the divine authority of Jesus, who is "the way, and the truth, and the life" (John 14:6). Thus, Romans 10:17 points directly to Christ as both the source and substance of the saving faith it describes, highlighting that true faith is always faith in Him.