And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!

“With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles. Peter, therefore, was an apostle of that very God whose was also Paul; and Him whom Peter preached as God among those of the circumcision, and likewise the Son of God, did Paul [declare] also among the Gentiles. For our Lord never came to save Paul alone, nor is God so limited in means, that He should have but one apostle who knew the dispensation of His Son. And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace," he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God after the resurrection, he says in continuation, "But whether it were I or they, so we preach, and so ye believed," acknowledging as one and the same, the preaching of all those who saw God after the resurrection from the dead.”

“"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.”

“"How then shall they call on Him in Whom they have not believed? and how shall they believe in Him of 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." Here again he takes from them all excuse. For since he had said, "I bear them record that they have a zeal of God, but not according to knowledge," and that "being ignorant of God's righteousness, they submitted not themselves" to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, saith he, said, "Whosoever shall call upon the Name of the Lord shall be saved." Now somebody might say perhaps, "But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. "And how could they hear without a preacher?" Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, "How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spake many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.”

“After the Apostle had, in expounding the word of Moses, set down beforehand that confession of the mouth and faith of the heart work salvation—proposing this by way of example in two particulars, of which Moses seemed to have made mention—here he proves in universal terms what he had said. And concerning this he does three things. First he shows that through faith and confession man attains salvation; second he sets down the order of salvation, at the words how then shall they call upon, etc.; third he draws a certain conclusion from what has been said, at the words therefore faith is from hearing, and so on. Concerning the first he does three things. First he sets forth what he intends, saying: I rightly say that if you confess with your mouth and believe in your heart, you will be saved; for with the heart one believes, on man's part, unto righteousness, that is, unto this, that he may attain righteousness through faith. Above, chapter 5: being therefore justified from faith. He says pointedly with the heart one believes, that is, by the will. For as to the other things which pertain to the outward worship of God, a man can perform them unwillingly, but he cannot believe except willingly. For the intellect of the one believing is not determined to assent to the truth by the necessity of reason, as is the intellect of the one who knows, but by the will; and therefore knowing does not pertain to man's righteousness, which is in the will, but believing does. Genesis 15: Abraham believed God, and it was reputed to him unto righteousness. But after man has been justified through faith, it is necessary that his faith work through love in order to attain salvation. Hence he adds, but with the mouth confession is made unto salvation, namely, unto the attainment of eternal salvation. Isaiah 51: but my salvation shall be forever. Now there is a threefold confession necessary for salvation. First, indeed, the confession of one's own iniquity, according to Psalm 31: I said, I will confess against myself my injustice to the Lord, which is the confession of the penitent. The second confession is that by which man confesses the goodness of God who mercifully bestows benefits, Psalm 117: confess to the Lord, for he is good, and this is the confession of one giving thanks. The third is the confession of divine truth, Matthew 10: everyone who shall confess me before men, I also will confess him before my Father; and this confession is that of the believer, of which the Apostle now speaks. This, however, is necessary for salvation according to place and time, namely, when someone's faith is demanded, that is, by a persecutor of the faith, or when another's faith is endangered—just as prelates especially ought to preach the faith to their subjects. And for this reason the baptized are anointed with chrism on the forehead with the sign of the cross, so that they may not be ashamed to confess the Crucified himself. Above, chapter 1: for I am not ashamed of the Gospel. And so it is likewise with all the acts of the virtues, which are necessary for salvation according to place and time. For the affirmative precepts which are given concerning these things bind always, but not for always. Second, at the words for the Scripture says, etc., he proves it by authority, saying: for the Scripture says, namely Isaiah 28: whoever believes in him, namely with a formed faith, shall not be confounded, that is, as one falling short of salvation. Ecclesiasticus 2: you who fear the Lord, believe him, and your reward shall not be made void. Our text, however, has: he who shall have believed, let him not hasten, as was said above. Third, at the words for there is no distinction, etc., he proves that this is to be understood universally, since Isaiah proposes it without qualification. And first he sets forth what he intends, saying: therefore it was said whoever believes, etc., for there is no distinction in this regard between Jew and Greek. Colossians 3: where there is no Gentile and Jew, circumcision and uncircumcision, and so on. Second, he proves it by an argument which rests on two grounds, the first of which he touches when he says, for the same is Lord of all. Above, chapter 3: is he the God of the Jews only? Is he not also of the Gentiles? Psalm 46: God is king of all the earth. And therefore it belongs to him to provide for the salvation of all. He touches the second ground when he says, rich toward all who call upon him. For if he were not of such goodness as would suffice for the satisfaction of both, one might think that he would not provide for all believers; but the riches of his goodness and mercy are unfailing. Above, chapter 2: or do you despise the riches of his goodness? Ephesians 2: but God, who is rich in mercy, and so on. Third, he proves the same point by the authority found in Joel 2: whosoever shall call upon the name of the Lord shall be saved. Now to call upon is to call him into oneself through affection and devout worship. Psalm 90: he shall call upon me, and I will hear him. Then, at the words how then shall they call upon, etc., he sets down the order by which someone is called unto salvation, which is from faith. And concerning this he does two things. First he shows that the things which are later in this order cannot exist without the prior things; second he shows that, given the prior things, it is not necessary that the later things be given, at the words but not all obey the Gospel. Concerning the first he does two things. First he sets down the order of the things required for salvation; second he confirms what he had assumed by an authority, at the words as it is written. Now first he sets down five things in order, beginning from invocation, upon which, according to the authority of the prophet, salvation follows. He says therefore how then shall they call upon him in whom they have not believed? As if to say: without doubt invocation cannot bring about salvation unless faith precedes it. Now invocation pertains to confession of the mouth, which proceeds from faith of the heart. Psalm 115: I believed, therefore have I spoken. 2 Corinthians 4: we believed, therefore we also speak. Second, he ascends or proceeds from faith to hearing, saying, or how shall they believe him whom they have not heard? For a man is said to believe those things which are told him by others which he himself does not see. John 4: now we believe not for your saying, for we ourselves have heard, and know that this is indeed the Savior of the world, and so on. Now there is a twofold hearing: one indeed interior, by which someone hears from God revealing, Psalm 84: I will hear what the Lord God shall speak in me; the other, however, is a hearing by which someone hears from a man speaking outwardly. Acts, chapter 10: while Peter was yet speaking these words, the Holy Spirit fell upon all who heard the word. Now the first hearing does not pertain commonly to all, but properly pertains to the grace of prophecy, which is a grace freely given distinctly to some, but not to all, according to that saying, 1 Corinthians 12: there are divisions of graces. But since he is now speaking of that which can pertain indistinctly to all, according to what he said above, for there is no distinction, it remains that this is to be understood of the second hearing. And therefore he adds: how then shall they hear without a preacher? For exterior hearing is a certain passion of the hearer, which cannot exist without the action of one speaking. Hence also the Lord commanded his disciples, Matthew, last chapter: going into the whole world, preach the Gospel to every creature. But as for the things which are of faith, preachers do not have them from themselves, but from God. Isaiah 21: what I have heard from the Lord God of hosts I have declared to you. 1 Corinthians 11: for I have received of the Lord that which also I delivered unto you. And therefore the Apostle, fourth, adds, and how shall they preach unless they be sent? As if to say, not worthily. Jeremiah 23: I did not send them, and they ran. Now some are sent by the Lord in two ways. In one way, immediately by God himself through interior inspiration. Isaiah 48: and now the Lord God has sent me, and his spirit. Now the sign of this sending is sometimes indeed the authority of Sacred Scripture; hence John the Baptist, when he was asked who he was, adduced the authority of a prophet, saying: I am the voice of one crying in the desert, make straight the way of the Lord, as Isaiah the prophet said, as is read in John 1. Sometimes, however, the sign of this sending is the truth of the things announced. Hence, conversely, it is said in Deuteronomy 18 that this shall be the sign: that if a prophet shall foretell in the name of the Lord and it shall not come to pass, the Lord has not spoken this. Sometimes, indeed, the sign of this sending is the working of a miracle. Hence it is said in Exodus 4 that when Moses had said to the Lord: they will not believe me, nor hear my voice—namely, those to whom I am sent—the Lord gave him the power of working signs. Yet these last two do not sufficiently demonstrate a sending from God, especially when someone announces something contrary to the faith. For it is said in Deuteronomy 13: if there should arise in the midst of you a prophet, and he should foretell a sign and a wonder, and that should come to pass which he spoke, and he should say to you, let us go and follow strange gods, you shall not hear the words of that one. In the other way, some are sent by God through the mediation of the authority of prelates, who hold the place of God. 2 Corinthians 8: we have sent with him our brother, whose praise is in the Gospel throughout all the churches. Then, when he says as it is written, he brings in an authority to prove this last point, which he had said concerning the sending of preachers, saying as it is written, namely Isaiah 52: how beautiful are the feet of them that preach peace, of them that preach good things—where our text has it thus: how beautiful upon the mountains are the feet of him that preaches and announces peace, that announces good. And likewise it is found in Nahum 1: behold upon the mountains the feet of him that brings good tidings and announces peace. Now in these words, first, the progress of preachers is commended, when he says how beautiful are the feet, which can be understood in two ways. In one way, so that by feet is understood their progress, namely because they proceed in an orderly manner, not usurping to themselves the office of preaching. Canticles 7: how beautiful are your steps in your shoes, O daughter of a prince. In the other way, by feet can be understood the affections, which have rectitude, when they announce the word of God not with the intention of praise or gain, but for the sake of the salvation of men and the glory of God. Ezekiel 1: their feet, straight feet. Second, he touches on the matter of preaching, which indeed is twofold. For they preach those things which are useful for the present life, which he designates when he says: that preach peace, namely a threefold peace. First, indeed, they announce the peace which Christ made between men and God. 2 Corinthians 5: God was in Christ, reconciling the world to himself. And he has placed in us the word of reconciliation. Above, chapter 5: let us have peace with God through Jesus Christ. Second, they announce the peace to be had with all men. Below, chapter 12: if it be possible, as much as is in you, having peace with all men. Third, they announce those things by which a man can have peace within himself. Psalm 118: much peace have they that love your law, O Lord. And under these three are contained all the things which in this life are useful for salvation, whether with regard to God, or with regard to one's neighbor, or with regard to oneself. They also preach those things which we hope to have in the other life. And as to this he says, that preach good things. Luke 12: he shall set him over all his goods. Then, when he says but not all obey the Gospel, etc., he shows that from the prior things the later things do not always follow. For although it cannot be that someone believes unless he hears from a preacher, nevertheless not everyone who hears from a preacher believes, and this is what he adds, but not all obey the Gospel. 2 Thessalonians 3: for all men have not faith. Now he says this in order to show that the exterior word of the one speaking is not a sufficient cause of faith, unless the heart of the man is drawn interiorly by the power of God speaking, John 6: everyone who has heard from my Father, and has learned, comes to me. And thus that men believe is not to be attributed to the diligence of the preacher. By this also it is shown that not all unbelievers are excused from sin, but only those who do not hear and do not believe. John 15: if I had not come, and had not spoken to them, they would not have sin; but now they have no excuse for their sin. And this also is more consonant with what the Apostle will say afterward. Second, he brings in an authority for this, when he adds, for Isaiah says: Lord, who has believed our hearing? As if he were to say: few. Ezekiel 2: unbelievers and subverters are with you. Micah 7: I have become as one that gathers grapes in the autumn gleaning. This indeed Isaiah said, foreseeing the future unbelief of the Jews. Ecclesiasticus 48: he saw the last things by a great spirit, and so on. He says, moreover, our hearing, either on account of what they heard from God—as is said in Obadiah 1: we have heard a report from the Lord, and he has sent ambassadors to the nations—or on account of what men heard from the apostles. Ezekiel 33: they hear your words, and do them not. Then, when he says therefore faith is from hearing, etc., he draws the conclusion from what has been said, saying: therefore, since some do not believe unless they have heard, faith is from hearing. Psalm 17: at the hearing of the ear he has obeyed me. But it seems to be to the contrary that faith is a virtue divinely infused. Philippians 1: to you it is given, that you should believe in him. It must therefore be said that two things are required for faith: one of which is the inclination of the heart to believe, and this is not from hearing, but from the gift of grace; the other is the determination concerning what is to be believed, and this is from hearing. And therefore Cornelius, who had a heart inclined to believe, needed that Peter be sent to him, who might determine for him what was to be believed. Now from what he had said: how shall they hear without a preacher? and how shall they preach unless they be sent?, he concludes, but hearing, namely of believers, is through the word of preachers, which is the word of Christ, either because it is about Christ, 1 Corinthians 1: we preach Christ Jesus, or because they have it from Christ that they are sent, 1 Corinthians 11: for I have received of the Lord that which also I delivered unto you.”

“And how shall they preach, except they be sent,.... There is no proper, rightful, regular, and lawful preaching of the word without a mission, which is either extraordinary, or ordinary; extraordinary mission was such as the apostles themselves had; who, as they were called to extraordinary service, had extraordinary qualifications, and were sent forth in an extraordinary manner, with a power of doing miracles, and immediately by Christ himself. Ordinary mission is of men to be pastors and teachers, which includes qualifications for the ministerial work; for whom Christ sends forth into such service, he bestows gifts on them, fitting them for it, some more, some less, but all have some; and it also includes a call unto it, which is either internal, and by the Spirit of God, and lies partly in the furniture he gives, and the inclination of the heart to this good work which he forms; and which arises not from a vanity of mind, and a desire of popular applause, and worldly views, and sinister ends; but from a real concern for the good of souls, and the glory of Christ, being willing to deny themselves, and forsake all for Christ, to suitor reproach for his name's sake, and to forego all worldly interest, and secular views: or is external, which is given by the churches of Christ, after due trial and examination of gifts, and a serious consideration of the matter, and that in the most solemn manner; and this is what may be properly called a preacher's mission, and none but such who are in this way sent out ought to preach the Gospel: and to such well agrees, and may be applied, that passage in Isa 52:7, where it is written, how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things; which words are not to be understood of the messengers that brought the tidings of deliverance from the Babylonish captivity, but of the ministers of the Gospel. In Isa 52:7 it is expressed in the singular number, "how beautiful are the feet of him", &c. and is by some understood of Christ, as it is also by many Jewish writers: thus interpreting the "turtle's voice" in Sol 2:12; "this (say they (a)) is the voice of the King Messiah, proclaiming and saying, "how beautiful on the mountains", &c.'' And elsewhere (b) it is observed, that the "Rabbins say, great is peace, for when the King Messiah comes, he does not open but with peace, as it is said, "how beautiful upon the mountains", &c.'' And says (c) another, "one verse says, "how beautiful upon the mountains are the feet of him that bringeth good tidings", , "the explanation", or meaning is, the King Messiah:'' and some of the more, modern ones (d) of them, own these words are, , "concerning the redemption, and the coming of the Messiah": and so the worlds, however they may principally regard the Messiah and his ministry, are property applied to the apostles of Christ; and may be rightly understood of any minister of the Gospel, whose business it is to "preach the Gospel of peace": which is so called from the subject matter of it, peace made by the blood of Christ, which it proclaims; from the effect of it, producing, peace and tranquillity in distressed minds, and making men of peaceable dispositions; and from the use of it, which is to direct men to the way of peace, to guide their feet in it, lead them to eternal peace: their work is also to "bring glad tidings of good things"; such as reconciliation, righteousness, pardon, life, and eternal salvation, by a crucified Christ; and the preaching of such a Gospel, and bringing such news, make their "feet beautiful": one should have thought rather their lips than their feet would be took notice of; the reason of this is, partly because of the agreeableness of their walk and conversation to the doctrine they preach; and partly because of their readiness to preach it everywhere, though they run the utmost risk in so doing; and also because of their swiftness, particularly of the apostles, in going through the cities of Israel, and running over the Gentile world with the Gospel of peace, in so short a time as they did; and more especially because of the acceptableness of their message, with which they were sent and ran; see Sa2 18:27. And so this passage is pertinently alleged to prove, that mission is necessary to preaching; since these words declare the character of Gospel ministers, as publishers of peace, and messengers of good tidings; and express the message itself, and the nature of it; both which suppose them to be sent by another, even the Lord, under whose authority, and by whose warrant they act; just as ambassadors, heralds, and messengers do, by virtue of a commission they receive from their prince. (a) Shirhashirim Rabba, fol. 11. 4. (b) Vajikra Rabba Parash, c. 9. fol. 153. 2. Perek Shalom, fol. 20. 1. (c) Raziel, fol. 23. 2. (d) Menasseh ben Israel Nishmath Chayim, fol. 41. 2.”

“How beautiful are the feet of them that preach - Dr. Taylor remarks on this quotation, which is taken from Isa 52:7, that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, Psa 1:1, so his feet may signify the principles on which he acts, and the dispositions of his mind. Ecc 5:1 : Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission - the authority upon which they acted, and any character or qualifications with which they were invested."”

“Unless they be sent. Here is an evident proof against all new teachers, who have all usurped to themselves the ministry, without any lawful mission, derived by succession from the apostles, to whom Christ said, (John xx. 21.) As my Father hath sent me, I also send you. (Challoner) — The Almighty sends people to preach two different ways. The one is extraordinary by internal inspiration, as was that of John the Baptist, and all the other prophets; in which case, however, extraordinary proofs must be given that they are sent by God; and the other is ordinary, which is derived from Christ, and from the apostles and their successors, whom he has appointed to be his vicegerents on earth. (Estius)”

“as it is written-- (Isa 52:7). How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.”