How Beautiful Are the Feet of Those Who Preach the Gospel (Romans 10:15–19)

Rom. 10:15. As it is written: How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!

All our expositors suppose such a question. Though they do not express it directly, yet the course of their speech shows that they suppose it. Holy Chrysostom says: “To the question: why did not the Jews believe? someone might object: how could they believe without hearing? They heard, answers the Apostle. Again the objection: how could they hear without a preacher? And again the answer: there were many preachers, sent precisely for this. From what, then, is it evident that these preachers were sent? To this the Apostle brings the words of the prophet: ‘How beautiful are the feet,’ and so forth.” The force of the proof lies in the agreement of the Apostolic preaching with the gospel of the preachers whom the Prophet foresaw. What did the Apostles preach? Concerning peace with God—peace such as from it flowed countless spiritual blessings, both for time and even more for eternity. Holy Paul speaks thus about this: God gave us the ministry of reconciliation; He placed on us the word of reconciliation. “Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on behalf of Christ, be reconciled to God” (2 Cor. 5:20). And here, having brought forth the prophetic word concerning the heralds of peace, he speaks as if: know in us those heralds whom the Prophet foresaw, and do not say that since there was no preaching and no preachers, I could not hear and believe. “Do you see,” says Holy Chrysostom, “how by the very manner of the Apostles’ preaching the Apostle proves that they are preachers (foreseen and sent). The Apostles, traversing the universe, proclaimed nothing else but unspeakable blessings and peace between God and men. Therefore you, unbelievers, do not disbelieve us, says Paul, but Isaiah, who many years beforehand foretold that we would be sent, would preach, and said the very same thing we are saying. Therefore, if salvation depends on calling, calling on faith, faith on hearing, hearing on preaching—and the Apostles were sent and preached—even the Prophet walked with them, pointed them out, saying and declaring: behold, these are the very ones of whom it was announced long ago from on high through me, whose feet I praised for the manner of their preaching: then it is plain that unbelief is the proper guilt of the Jews, and on God’s part all has been done.”

“The prophet Isaiah, in the place from which his prophetic word is taken, encourages the Jews with hope of deliverance from captivity: ten tribes were already in captivity to the Assyrians; the captivity of the rest by Nebuchadnezzar was imminent and was seen by the Prophet as if already accomplished. That they might not lose heart, the Prophet in the name of the Lord promises them deliverance: ‘Awake, awake, put on your strength, O Zion!’ (Isa. 52:1). Then the prophetic spirit carries the Prophet into the distant future, to the time of the coming of the Promised One, and causes him to speak from the mouth of God: ‘For My name’s sake will I defer My anger’ (Isa. 52:5); but a time will come when ‘My people shall know My name’ (Isa. 52:6). How shall they know? I Myself, He who speaks, shall be in their midst, and there shall be sent preachers, proclaiming joyful tidings of Me. This is expressed in the words: ‘How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!’ (Isa. 52:7). ‘And all the ends of the earth shall see the salvation of our God’ (Isa. 52:10). Here the indication concerning Christ Jesus the Lord Saviour is so evident that the Jews could easily recognize the prophetic indication concerning the time of His coming. Ambrosiaster applies this passage thus to the time of Apostolic preaching: ‘Feet’ signifies the going of the Apostles, traversing the whole world and preaching that the Kingdom of God has come. This going of theirs sanctified people, showing them the way by which one walks in the world toward God, and which John the Baptist came first to prepare. This is that peace toward which believers in Christ hasten speedily. The Kingdom of God is peace; for in it, having severed all discord, all bend the knee to one God. Thus here; and the heavenly Jerusalem, which is our mother, by its name is interpreted and means the vision of peace (as the enjoyment of peace).”

Rom. 10:16. But they have not all obeyed the gospel. For Isaiah says: Lord, who has believed our report?

All our expositors read the first words as a question, in the form of an objection: but, someone will say, how then did not all obey the gospel? For if it were from God and those sent by Him were sent, then surely all would obey them and heed their word. In answer to this the Apostle says: this in no way diminishes the dignity of the sent ones and the truth of their gospel. For Isaiah foresaw long ago that it would be thus. And he spoke this right after his prediction concerning the gospel. He predicted concerning the beautiful feet of those preaching peace in the middle of chapter 52, and concerning the fact that not all would believe them, he predicted at the beginning of chapter 53. Therefore, that not all believed the gospel does not refute the fact that the gospel preachers were sent by God and proclaim the truth: for this was foretold by God. Blessed Theodoret writes: “Having brought testimony concerning the preachers, the Apostle speaks in the form of a question: ‘But they have not all obeyed the gospel?’—and then in the form of an answer brings the words of the Prophet.”

Holy Chrysostom expounds this more at length: “The Jews again made a new objection, saying: if the Apostles were sent by God, then everyone ought to obey them. Mark then Paul’s wisdom, how he proves that the very thing that was causing trouble ought to remove the trouble and uneasiness. What troubles you, he says, O Jew, after so many testimonies and such important ones, and after confirming them by deeds themselves—that not all obeyed the gospel? The very fact that not all obey, together with other proofs, is sufficient to convince you of the truth of what is preached. For the Prophet foretold this long ago too. What, then, he says? Is it that ‘they have not all obeyed the gospel’? Yes, Isaiah long ago foretold this; or rather, he foretold not this alone, but much more. You lay the blame that not all obeyed; but Isaiah says something even greater. What, then? ‘Lord, who has believed our report?’ And let us add from Blessed Theophylact: ‘However, the word”who“is used here instead of”few,“—that is, few believed what they heard from us.’”

The prophetic passage is taken from chapter 53 of Holy Isaiah, where he portrays the sufferings and death of Christ the Saviour so vividly as though they were being accomplished before his eyes. At the very beginning of this portrayal he poses the question: “Lord, who has believed our report?” He takes upon himself there the person of the Apostles and speaks from them thus. In reality it was so: the Apostles preached Christ crucified, as the Apostle Paul testifies. And this was a stumbling block to the Jews and foolishness to the Greeks (1 Cor. 1:23). Both stumbled at this and refused to believe. They believed, but few—the chosen. It was therefore fitting that there would be the question in their hearts: Lord, how do few believe what we put into their ears? Who—who believes? Foreseeing this, the Prophet cried out as if from their person before the portrayal of the sufferings and death of the Lord Saviour: “Who has believed?”

To read as a question the words: “But they have not all obeyed the gospel”—is closer to the subject of verses 15 and 16. In these verses the Apostle answers the proposed question: were not preachers sent? They were sent, he says, and preach; and the fact that not all listen should not cast doubt upon the fact that they are truly sent. If one reads these words as a statement, then they would contain an irrefutable rebuke of the Jews, the subject of the whole section (Rom. 10:14–21). Consequently, this too is fitting; but it somewhat disturbs the flow of speech. In the answers to: “Have they not heard?”—and to: “Did Israel not know?”—only the prophetic words are brought, without appending rebuke; but here would stand rebuke, whereas the Apostle’s purpose is not to rebuke directly, but for the Jews themselves to pronounce rebuke upon themselves on the basis of what he says.

Rom. 10:17. So then faith comes by hearing, and hearing by the word of God.

These words are spoken on account of the prophetic words. The Prophet says: “Who has believed our report?”—that is, what we have imparted to the hearing of those who hear. It is evident that, according to the Prophet, faith is destined to be born from hearing, or listening, when hearing is struck by the words of God. The words of God strike the hearing, pass through hearing into mind and heart, and generate faith. Therefore, listen, receive what you hear as the words of God, and believe—ask for nothing more than this. As if the Apostle, after explaining that the fact that not all obey the preaching does not refute the reality of the preachers’ commission, hears yet another objection: how can one believe them when they are so simple? Let them work signs and wonders—everywhere, openly; then it would be easy to believe. The Apostle answers: signs and wonders are not a natural accompaniment of the gospel. The natural path is this: there comes a preacher sent by God, proclaiming the word of God, and those who have the means to perceive that God’s word is truly being proclaimed here believe. But signs and wonders are not in our power. God works them, though through us, yet not according to our will, but where and how His holy will deems fitting. Therefore it is unjust to demand signs and wonders from preachers. They have received the word of God and impart it through the gospel into the hearing; let those who hear believe, if they are of faith. That is all; ask nothing more.—“The one who believes, receiving the divine words, brings faith as the fruit of hearing” (Blessed Theodoret). Holy Chrysostom speaks thus of this: “After the Apostle, by bringing the words of the Prophet, removed the disturbance, he, so justly basing himself upon this testimony, says: ‘So then faith comes by hearing.’ And this is not said without purpose. But since the Jews constantly sought signs, desired to see resurrection, and many were such as eagerly desired this; the Apostle says: The Prophet announced that our faith ought to arise from hearing. He proves this very thing beforehand, the Apostle, saying: ‘So then faith comes by hearing.’ But as this seemed to be still insignificant, see how he strengthens his speech. I did not speak, continues he, of mere hearing, not of the fact that one ought to listen to human speeches and believe them; on the contrary, I speak of exalted hearing: ‘and hearing by the word of God.’ The preachers did not speak their own, but proclaimed what they heard from God. This is far greater than signs. God, whether He speaks or works wonders, ought equally to be believed and obeyed, because both deeds and wonders are wrought by His word. Thus the heavens were made and all else.”

Rom. 10:18. But I say, have they not heard? Yes indeed: ‘Their sound has gone out to all the earth, and their words to the ends of the world’.

The Apostle has proved that there are preachers sent and that all, basing themselves on the prophetic prediction concerning them, ought to have recognized them as such and therefore obeyed them, requiring nothing of them except what they did—namely, the proclamation of the word of God. From this it naturally followed that if there are unbelievers, the fault is not in the lack of preaching and preachers, but in the stubborn unbelief of those who hear. The Apostle leaves the Jews to draw this conclusion themselves, and turns again to inquire how the Jews’ unbelief might yet be excused. But perhaps, he says, they did not hear. If they did not hear, then surely they are not guilty of unbelief: for how can one believe in that of which one hears nothing? But matters stand otherwise: one cannot say that they did not hear. How could they not hear when the whole universe heard the proclamation of the Apostles? Holy Chrysostom says to this passage: “The Apostle asks: what then if the preachers were sent and proclaimed what they were commanded, but the Jews did not hear it? And then gives the most sufficient answer to the objection: ‘Yes indeed, their sound has gone out to all the earth,’ and so forth. What do you say, asks Paul, they did not hear? The universe heard, all the ends of the earth heard. How then could you not hear, among whom the preachers spent so much time and from whom they went forth? Is it possible? If the ends of the universe heard, all the more so you.”—Let us continue this speech with the words of Blessed Theodoret. “Was it possible for the Jews not to hear when in the whole universe the Gentiles heard? To the Jews first the preachers of truth proclaimed the preaching. For the Lord Himself said to them: ‘Go rather to the lost sheep of the house of Israel’ (Matt. 10:6); and in the Acts of the Apostles it is said: ‘It was necessary that the word of God be spoken to you first’ (Acts 13:46).”

The prophetic word is taken from the Psalm (Ps. 18:5). The holy prophet David in that Psalm first portrays how the heavens proclaim the glory of God—the wisdom, goodness, and omnipotence, the creation and providence of the boundless God—and how such proclamation is heard everywhere and is understood by all, so that all people hear it, and all, receiving this proclamation of the heavens, repeat it in their own tongue. Then he adds that the merciful God was not content with this alone but, accompanying this silent proclamation of His glory from the mouth of creation, also gave us verbal revelation—the law, justifications, commandments, decrees, which are “more desirable than gold, than much fine gold, and sweeter than honey and the honeycomb” (Ps. 18:11). If thus the Prophet, led by revelation in creation to the thought of a better revelation through the word, then there is nothing marvelous that through both—that revelation which then lay before him—with his prophetic spirit he foresaw the future higher revelation in the promised Deliverer who was to come; what is marvelous if, in the sun issuing from the east like a bridegroom from his chamber (Ps. 18:5–6), and then like a mighty man completing its course to the west, he foresaw the Sun of Righteousness, Christ our God, who through Apostolic preaching was to traverse the whole universe, beginning from the east, that He might warm all with His warmth and enlighten all with His light—and what if, when he heard how the glory of God, proclaimed by creation, was repeated in all tongues, at the same time he also heard that preaching which the Apostles were to carry in all tongues throughout the whole world? What the prophetic spirit foresaw in secret, the Apostolic spirit saw and understood, and now proclaims to all openly as prophecy: “Their sound has gone out to all the earth”.

Rom. 10:19. But I say, did Israel not understand? First, Moses says: ‘I will provoke you to jealousy by those who are not a nation; I will anger you by a nation without understanding’.

What else might be contrived to excuse the unbelief of the Jews? I think, this: Perhaps they “did not understand”—did not grasp the significance of the present time—that in it all is being fulfilled that the Prophets foretold, all that God promised. Their Saviour rebuked them more than once for this, when, for instance, He said that they “can discern the face of the sky, but cannot discern the signs of the times” (that is, of the present time) (Matt. 16:3), or when He wept over Jerusalem, saying that it did not understand that this was the day of visitation (Lk. 19:42–44). If truly they “did not understand”—then what they heard was the same as what they did not hear. In such a case the excuse would be fitting. But is it really true that “Israel did not understand”? Can one say this of them? Looking at it from without, one might answer thus: if he truly did not understand, that excuses him not at all; because he had and has all the means of understanding and was duty-bound to understand, so that he might then pass on his understanding to all peoples. For all others it may be excusable not to understand, but for him in no way: he is guilty precisely in that he did not understand. But the Apostle insists that he did understand but would not believe: here there is no excuse possible; here is manifest only satanic obstinacy. How, then, does the Apostle prove that the Jews understood what the matter was? By the fulfillment of prophecy, in which it was foretold that there would come a time when God would provoke them concerning a people that is not a people—that is, by a people which the Jews would think unworthy of being called a people: thus did the Jews think of the Gentiles. And how would He provoke them? By receiving them into His mercy and transferring to them and giving to them what belonged to the Jews. This was fulfilled precisely when the Gentiles were taught the gospel and by faith called to the inheritance of spiritual blessings in Christ Jesus promised to the fathers of the Jews, and entered into the possession of it. Could the Jews not have seen and understood this?! “This was happening,” says Holy Chrysostom, “not in a corner, on land and sea, throughout the whole universe. Those whom the Jews had once despised, they saw as possessors of numberless blessings. Therefore they ought to have concluded that this is that very people of whom Moses speaks: ‘I will provoke you to jealousy by those who are not a people; I will anger you by a nation without understanding.’ Do you see how God gave the Jews in advance all the marks and clear signs of these times, that He might open their blindness?” And in fact they did understand, as is evident from their irritation at the calling of the Gentiles. If they were angered, it means they saw that the Gentiles were entering into the inheritance of their blessings; as also the Saviour spoke to them directly: “The kingdom of God will be taken from you and given to a nation bearing the fruits of it” (Matt. 21:43). And even earlier: “Many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness” (Matt. 8:11–12).

The prophetic word is taken from Deuteronomy (Deut. 32:21). The prophet Moses utters it when, after recounting the benefits of God toward the people of Israel in bringing them out of Egypt and preserving them during their forty years of wandering in the wilderness, and foreseeing that in time they would forget God and “sacrifice to demons”, not to God—he threatens them from God’s mouth with various punishments, the chief of which he sets down thus: “They provoked Me to jealousy with what is not God; they provoked Me to anger with their idols. So I will provoke them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation”. Both the sin of Israel and what God threatens them with belong to the future. God sees ahead the apostasy of Israel and threatens beforehand with punishment for it; but He does not determine in what it will consist and when it will be fulfilled. Since the Apostolic spirit has indicated the fulfillment of this punishment in the calling of the Gentiles to the inheritance of Christ in place of the Jews, there is no doubt that God, who spoke it through the mouth of Moses, had precisely this in view in those words, although, perhaps, by way of application one might suppose the fulfillment of this in something that happened before.

Holy Chrysostom makes the transition to the next verse thus: “But did Moses alone speak this? No. On the contrary, after him Isaiah confirmed the same thing. Therefore Paul said: ‘First Moses’—giving thereby to understand that there is also a second, speaking of the same thing more clearly and openly. And as he said above: ‘Isaiah cries out’—so also here.”