- I have then, etc. After having in general commended his own calling, that the Romans might
know that he was a true and undoubted apostle of Christ, he now adds testimonies, by which he
proved that he had not only taken upon him the apostolic office conferred on him by God’s
appointment, but that he had also eminently adorned it. He at the same time records the fidelity
which he had exhibited in discharging his office. It is indeed to little purpose that we are appointed,
except we act agreeably to our calling and fulfill our office. He did not make this declaration from
a desire to attain glow, but because nothing was to be omitted which might procure favor and
authority to his doctrine among the Romans. In God then, not in himself, did he glory; for he had
nothing else in view but that the whole praise should redound to God.
And that he speaks only negatively, it is indeed an evidence of his modesty, but it availed also
to gain credit to what he was proceeding to announce, as though he said, “The truth itself affords
me such cause for glowing, that I have no need to seek false praises, or those of another, I am
content with such as are true.” It may be also that he intended to obviate the unfavorable reports
which he knew were everywhere scattered by the malevolent, he therefore mentioned beforehand
that he would not speak but of things well known.
18.In order to make the Gentiles obedient, etc. These words prove what his object was, even
to render his ministry approved by the Romans, that his doctrine might not be without fruit. He
proves then by evidences that God by the presence of his power had given a testimony to his
preaching, and in a manner sealed his apostleship, so that no one ought to have doubted, but, that
he was appointed and sent by the Lord. The evidences were word, work, and miracles. It hence
appears that the term work includes more than miracles. He at last concludes with this expression,
through the power of the Spirit; by which he intimates that these things could not have been done
without the Spirit being the author. In short, he declares that with regard to his teaching as well as
his doing, he had such strength and energy in preaching Christ, that it was evidentlythe wonderful
power of God, and that miracles were also added, which were seals to render the evidence more
certain.
He mentions word and work in the first place, and then he states one kind of work, even the
power of performing miracles. The same order is observed by Luke, when he says that Christ was
mighty in word and work, (Luke 24:19;) and John says that Christ referred the Jews to his own
works for a testimony of his divinity. (John 5:36.) Nor does he simply mention miracles, but gives
them two designations. But instead of what he says here, the power of signs and of wonders, Peter
has “miracles and signs and wonders.” (Acts 2:22.) And doubtless they were testimonies of divine
power to awaken men, that being struck with God’s power, they might admire and at the same time
adore him; nor are they without an especial meaning, but intended to stimulate us, that we may
understand what God is.
This is a striking passage respecting the benefit of miracles: they are designed to prepare men
to reverence and to obey God. So you read in Mark, that the Lord confirmed the truth by the signs
which followed. (Mark 16:20.) Luke declares in the Acts, that the Lord by miracles gave testimony
to the word of his grace. (Acts 14:3.) It is then evident that those miracles which bring glory to
creatures and not to God, which secure credit to lies and not to God’s word, are from the devil. The
power of the Spirit, which he mentions in the third place, I apply to both the preceding clauses.^454
(^454) Some, as Beza and Grotius, understand by the last clause, “through the power of the Spirit of God,” the internal power of
speaking with tongues, etc., and by “signs and wonders,” the external work of healing the sick, etc. But this passage is evidently