and expressed by the apostle in the words `The salvation of God is sent unto

the Gentiles, and they will hear it' (Acts 28:28).  This `hearing' is first

of all in direct contrast with the utter failure to hear that characterized

Israel at that critical time (Acts 28:26,27) and secondly, it is of such

comprehension, that Paul could use it to include the faith that embraced the

truth revealed, the hope that grew out of the new revelation, and the

incentive to walk worthy of such a calling.  All he had to say was `They will

hear it'.  In Ephesians 1:13 `hearing' the word of truth, the gospel of their

salvation, is placed in correspondence with believing.  Moreover, Paul

himself revealed the relationship of hearing and subsequent action, saying

`After I heard ... cease not to pray for you' (Eph. 1:15,16).  At the close

of his life's testimony the apostle is satisfied to use the word `hear' to

cover the most glorious ministry ever fulfilled by mortal man `That by me the

preaching might be fully known, and that all the Gentiles might hear' (2 Tim.

Two crucial points in Ephesians are marked by the use of `hearing'.

`if (eige) ye have heard of the dispensation of the grace of God which

is given me to you -ward'.

`if (eige) so be that ye have heard Him, and have been taught by Him'

(Eph. 3:2; 4:21).

In these three passages (Eph. 1:13; 3:2 and 4:21) salvation and the

gospel, dispensational truth and the Mystery, and the worthy walk and

conversation that should ensue are related by the apostle with `hearing'.

How important therefore this spiritual sense must be.  Writing to the Romans

in chapter 10, after quoting Isaiah 53:1 `Who hath believed our report?' the

apostle proceeded with the inference:

`So then faith cometh by hearing, and hearing by the Word of God' (Rom.

When we know that the words `report' and `hearing' are both

translations of the one Greek word akoe, and that `believe' is the verb

pisteuo, and faith the noun pistis, the relationship is seen to be even

closer.  It is a wrong conception of faith to think that before one opens the

Scriptures, or before one has heard its glad message, faith can be exercised.

This is not so.

`How shall they believe in Him of Whom they have not heard?' (Rom.

10:14).  Faith, if it had no basis in truth, if it were not a conviction,

would be but a superstition; trusting in an `unknown God', taking no chances

and hoping for the best.  It is not possible to believe an unknown Christ;

faith comes into operation when the truth has been made known.  The Gospel is

a message, as the words evangel and proclamation imply.  A message implies a

messenger who brings the message, and someone in authority who sends him.

This is exactly the line of argument followed by the apostle:

`How shall they hear without a preacher?

And how shall they preach,

except they be sent?' (10:14,15).

Israel's growing hardness, which is the problem before us in Romans 9

to 11 and which culminated at Acts 28, with ears that were dull of hearing,

is here discussed.  They at least could not hide behind the idea that they

had never heard: