Reformed Theology's Impression-Based View of God's Voice
Reformed theology understands God's voice not merely as an audible sound, but as an impression or influence that conveys His power and will. This "voice" is expressed through various means, reflecting God's attributes and His interaction with creation and humanity [1].
One primary way God's voice is understood in Reformed thought is through the preaching and hearing of His Word. Faith, a central tenet of Christian belief, is said to come "by hearing, and hearing by the word of God" [2]. This means that the proclamation of the Gospel serves as the instrument God uses to implant faith in the hearts of believers [4]. Commentators like Jamieson, Fausset, and Brown emphasize that faith presupposes the hearing of the Word, which in turn requires a commission to preach it [3]. John Gill further clarifies that "hearing" in this context refers to the preaching of the word, which acts as the means God employs to convey faith [4]. The Thessalonians, for instance, were thanked for receiving the word of God not as the word of men, but as it truly is, the word of God, which effectually works in believers [6].
Beyond the spoken or written Word, God's voice is also perceived through the natural world. The "invisible things of him from the creation of the world are clearly seen, being understood by the things that are made" [7]. This suggests that creation itself serves as an interpreter of faith in God. While faith has its primary sources within the human heart, it becomes an "intelligible and articulate conviction" through observations of the created order [7]. The "line" or "instruction" of the heavens, for example, is seen as exerting influence through its silent display of God's perfections [5]. This aligns with the idea that God's power is expressed not only through His voice but also through His "finger," "hand," and "arm" [1].
The impact of God's voice, whether through His Word or creation, is described as powerful and transformative. It can manifest as a "great multitude" or "many waters," signifying its widespread and impactful nature [9]. When the word of God is preached, it can reveal the "secrets of his heart," manifesting a person's inner character and leading to self-recognition [8]. This transformative power is so profound that hearers may feel the preacher's message was specifically aimed at them [8]. The attributes associated with God's power, expressed through His voice, include being great, strong, glorious, mighty, everlasting, sovereign, effectual, irresistible, and incomparable [1].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Power of God, The — Is one of his attributes -- Ps 62:11. Expressed by the Voice of God. -- Ps 29:3,5; 68:33. Finger of God. -- Ex 8:19; Ps 8:3. Hand of God. -- Ex 9:3,15; Isa 48:13. Arm of God. -- Job 40:9; Isa 52:10. Thunder of his power. -- Job 26:14. Described as Great. -- Ps 79:11; Na 1:3. Strong. -- Ps 89:13; 136:12. Glorious. -- Ex 15:6; Isa 63:12. Mighty. -- Job 9:4; Ps 89:13. Everlasting. -- Isa 26:4; Ro 1:20. Sovereign. -- Ro 9:21. Effectual. -- Isa 43:13; Eph 3:7. Irresistible. -- De 32:39; Da 4:35. Incomparable. -- Ex 15:11,12; De 3:24; Job 40:9; Ps 89:8.”
- Romans “Romans 10:17 (Geneva1599) — Then faith is by hearing, and hearing by the worde of God.”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 10:17: So then faith cometh by hearing, and hearing by the word of God--"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."”
- Romans (Baptist/Reformed) “John Gill on Romans 10:17: So then faith comes by hearing,.... That is, by preaching; for the word hearing is used in the same sense as in the preceding verse; and designs the report of the Gospel, or the preaching of the word, which is the means God makes use of, to convey faith into the hearts of his people; for preachers are ministers, or instruments, by whom others believe: and hearing by the word of God; or "of Christ", as some copies read, and so do the Vulgate Latin and Ethiopic versions; and intends either the holy Scriptures, which have God for their author, and Christ for the subje”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 19:4: Their line--or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (Rom 10:8), quoting from the Septuagint, uses "sound," which gives the same sense.”
- 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 2:13: For this cause also thank we God without ceasing,.... As for their election of God, Th1 1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow mini”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:20: For the invisible things of him from--or "since" the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern. being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Rom 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Rom 1:20). And thus are the inner and the outer revelation of God the comp”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:25: And thus--omitted in the oldest manuscripts and versions. secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jam 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them. and so--”
- Revelation (Baptist/Reformed) “John Gill on Revelation 19:6: And I heard, as it were, the voice of a great multitude,.... Even of all the servants of the Lord, and them that fear him, small and great; a vast multitude of converted Jews and Gentiles, in the several parts of the world, who in answer to the voice out of the throne, which came with great power and energy, lift up their voices in praise to God, both for their own conversion, and for the downfall of Babylon: and as the voice of many waters: falling down in a descent, or in rough and rocky places, which make a great noise, and is heard afar off; and such must be”