kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I
should be an Apostle,” the sense would be the same.^21
The expression, on account of his name, is rendered by Ambrose, “in his name,” as though it
meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that
passage, “We are ambassadors for Christ,” etc. (2 Corinthians 5:20.) Their opinion, however, seems
better, who take name for knowledge; for the gospel is preached for this end — that we may believe
on the name of the Son of God. (John 3:23.) And Paul is said to have been a chosen vessel, to carry
the name of Christ among the Gentiles. (Acts 9:15.) On account then ofhis name, which means
the same, as though he had said, that I might make known what Christ is.^22
For the obedience of faith,etc. — That is, we have received a command to preach the gospel
among all nations, and this gospel they obey by faith. By stating the design of his calling, he again
reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office
committed to me, which is to preach the word; and it is your duty to hear the word and willingly
to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.”
We hence learn, that they perversely resist the authority of God and upset the whole of what
he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design
of which is to constrain us to obey God. We must also notice here what faith is; the name of
obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond
to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer
rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the
faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the
Acts 6:7. Faith is properly that by which we obey the gospel.^23
Among all nations,etc. It was not enough for him to have been appointed an Apostle, except
his ministry had reference to some who were to be taught: hence he adds, that his apostleship
extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans,
when he says, that they were included in the number of the nations, to whom he had been given as
a minister. And further, the Apostles had in common the command to preach the gospel to all the
world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition
to the general undertaking of the apostolic function, was constituted, by a special appointment, to
be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was
(^21) If this view be taken, the best mode would be to render , even “favor, even the apostleship.” But, as Wolfius says, “both
words would perhaps be better rendered separately, and “grace” or favor be referred to the conversion of the Apostle himself,
and “apostleship” to his office. See 1 Timothy 1:12-14, and Acts 9:15, Acts 13:2; Acts 22:21. — Ed
(^22) He has taken this clause before that which follows, contrary to the order of the text, because he viewed it as connected with
the receiving of the apostleship.
“Pro nomine ipsius,” — μ ; “ad nominis ejus gloriam — to the glory of his name,” Turrettin; “for the purpose
of magnifying his name,” ChalmersHodge observes, “Paul was an apostle that all nations might be obedient, to the honor of
Jesus Christ, that is, so that his name may be known.” Some, as Tholuck, connect the words with “obedience to the faith,” as
they render the phrase, and, in this sense, “that obedience might be rendered to the faith among all nations for the sake of his
name.” But it is better to connect the words with the receiving of the apostleship: it was received for two purposes — that there
might be the obedience of faith, and that the name of Christ might be magnified. — Ed.
(^23) It might be rendered, “that there might be the obedience of faith,” or, “in order to produce,” or, “Promote the obedience of
faith.” The obedience is faith. The command is, “believe,” and the obedience must correspond with it. To obey the faith, as in
Acts 6:7, is a different form of expression: the article is prefixed there, it is the faith, meaning the gospel. — See 2 Thessalonians
1:8. Professor Stuart and Haldane, agree in this view. The latter refers to Romans 10:3, where the Israelites are charged for not
submitting to God’s righteousness; and, in verse 16, it is said, that they had not all obeyed the gospel, “for Esaias saith, Lord,
who hath believed our report?” Then to believe the gospel is in an especial manner to obey it. — Ed.