15:14-21 The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.

Verses 18, 19. - For I will not dare to speak of any of those things which Christ hath not wrought through me unto the obedience of the Gentiles (meaning, I will not dare to speak, of any mere doings of my own, but only of those in which the power of Christ working through my ministry has been displayed) by word and deed, by the power of signs and wonders (i.e. displays of miraculous power. It is noteworthy how St. Paul alludes incidentally in his letters to such "signs and wonders" having accompanied his ministry, as to something familiar and acknowledged, so as to suggest the idea of their having been more frequent than we might gather from the Acts of the Apostles. Had the alleged "signs and wonders" been unreal, we might have expected them to be made more of in the subsequent narrative of an admirer than in contemporary letters), by the power of the Spirit of God (al. the Holy Spirit. This power, if taken as distinct from that of signs and wonders, may denote the power of the Holy Spirit displayed in the conversion of believers, and the gifts bestowed upon them); so that from Jerusalem, and round about as far as Illyricum, I have fully preached (literally, I have fulfilled) the gospel of Christ. In thus designating the sphere of his ministry the apostle is denoting its local extent, rather than the course he had taken. He had, in fact, preached first at Damascus (Acts 9:20), and afterwards at Jerusalem (Acts 9:29); but he mentions Jerusalem first, as being the original home of the gospel in the East, and, indeed, the first scene of his own preaching in fellowship with the original apostles. Thence he had extended it in various quarters (for the meaning of κύκλῳ - trans. "round about" - cf. Mark 6:6; Luke 9:12), and carried it into Europe, Illyricum being the western limit so far reached. It is true that there is no mention in the Acts of his having actually visited Illyria. In the journey of Acts 17. he plainly got no further west than Betted, which is, however, not far off; and he might possibly mean here only to say that he had extended the gospel to the borders of Illyricum, but for the word πεπληρωκέναι, and his seeming to imply afterwards (ver. 23) that he had gone as far as he could in those regions, and consequently contemplated a journey to Spain. Hence, the narrative of Acts not being an exhaustive history, it may be supposed that he had on some occasion extended his operations from Macedonia to Illyricum, as he may well have done on his visit to the latter mentioned in Acts 20:1-3, where διελθὼν τὰ μέρη ἐκεῖνα allows for a visit into Illyricum.

For I will not dare to speak of any of those things,.... He suggests that the false teachers did speak of things which were not done by them at all, and much less were what Christ had done by them; and signifies that he was a conscientious man, and could speak nothing but what was truth; his conscience would not suffer him, nor could he allow himself to make mention of anything, that was not done by him, as if it was; nor of anything that was done by himself, nor of anything that was done, as if it was done by himself, but as it was wrought by Christ; nor had he any need to speak of any other things which he had wrought himself, as he could not of what he had not wrought at all; or, as he says,

which Christ hath not wrought by me: signifying that what he had wrought, and which he could with good conscience speak of to the honour of Christ, and the glory of his grace, were not wrought by himself, but what Christ wrought by him; he was only the instrument, Christ was the efficient cause: as a Christian, it was not he that lived, but Christ lived in him; as a minister, it was not he that spoke, but Christ spoke in him; nor was it he that laboured, but the grace of Christ that was with him; much less was it he that converted souls, but Christ did it by him:

to make the Gentiles obedient; the nations of the world, who had been brought up in blindness and ignorance of God, in rebellion and disobedience to him. The Gospel was sent among them, and was blessed unto them, to make them, of disobedient, obedient ones; not to men, but to God; not to magistrates and ministers, though they were taught to be so to both, but to Christ; to him as a priest, by being made willing to be saved by him, and him only, renouncing their own works, and disclaiming all other ways of salvation; and to submit to his righteousness for their justification before God, and acceptance with him; and to deal with his precious blood for pardon and cleansing; to rely on his sacrifice for the atonement of their sins, and to make use of him as the new and living way to the Father, as their one and only mediator, advocate, and intercessor; and to him as a prophet, to the faith of the Gospel, and the doctrines of it; not barely by hearing it, and notionally assenting to it, but by embracing it heartily, and professing it publicly and sincerely; and to him as a King, by owning him as such, and as theirs; and by subjecting to his ordinances, and obeying his commands in faith and fear, and from love to him: the means whereby these persons were brought to the obedience of Christ, and of faith, are

by word and deed; or "deeds", as the Vulgate Latin, Syriac, and Ethiopic versions read: by the former is meant, the word of the Gospel and the preaching of it, being sent unto them, and coming with power, and not as the word of man, but as the word of God; and by the latter, either the labour of the apostle, the pains he took, the hardships he endured, in ministering: the Gospel to them; or his agreeable life and conversation, which were a means of recommending the word, and of engaging an attention to it; or rather the miraculous works and mighty deeds which were wrought by the apostle, in confirmation of the doctrine he preached, as it seems to be explained in Romans 15:19.

18-22. For I will not dare to speak of any—"to speak aught"

of those things which Christ hath not wrought by me—a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"—in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.

by word and deed—by preaching and working; which latter he explains in the next clause.

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