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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 15:17–21. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it, and to mention to the glory of God the great success of his ministry and the wonderful things that God had done by him, for encouragement to the Christian church at Rome, that they were not alone in the profession of Christianity, but though, compared with the multitude of their idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the Christian doctrine that it had such strange success, and was so far propagated by such weak and unlikely means, such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account, which he makes the matter of his glorying; not vain glory, but holy gracious glorying, which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us so to do, Co1 1:31. Not unto us, Psa 115:1. And it is in those things which pertain to God. The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul's glorying; not the things of the flesh. Whereof I may glory, echō oun kauchēsin en Christō lēsou ta pros Theon. I would rather read it thus: Therefore I have a rejoicing in Christ Jesus (it is the same word that is used, Co2 1:12, and Phi 3:3, where it is the character of the circumcision that they rejoice - kauchōmenoi, in Christ Jesus) concerning the things of God; or those things that are offered to God - the living sacrifices of the Gentiles, Rom 15:16. Paul would have them to rejoice with him in the extent and efficacy of his ministry, of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said (Rom 15:18): I will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted, dares be true, however he be terrified. now, in this account of himself, we may observe,
I.His unwearied diligence and industry in his work. He was one that laboured more abundantly than they all.
1.He preached in many places: From Jerusalem, whence the law went forth as a lamp that shineth, and round about unto Illyricum, many hundred miles distant from Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find him, after he was sent forth to preach to the Gentiles (Acts 13), labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts 13 and 14), afterwards travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called over to Macedonia, and so into Europe, Acts 15 and 16. Then we find him very busy at Thessalonica, Berea, Athens, Corinth, Ephesus, and the parts adjacent. Those that know the extent and distance of these countries will conclude Paul an active man, rejoicing as a strong man to run a race. Illyricum is the country now called Sclavonia, bordering upon Hungary. Some take it for the same with Bulgaria; others for the lower Pannonia: however, it was a great way from Jerusalem. Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No," says he, "I have fully preached the Gospel of Christ - have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God (Act 20:27), have kept back nothing that was necessary for them to know." Filled the gospel, so the word is; peplērōkenai to euangelion, filled it as the net is filled with fishes in a large draught; or filled the gospel, that is, filled them with the gospel. Such a change does the gospel make that, when it comes in power to any place, it fills the place. Other knowledge is airy, and leaves souls empty, but he knowledge of the gospel is filling.
2.He preached in places that had not heard the gospel before, Rom 15:20, Rom 15:21. He broke up the fallow ground, laid the first stone in many places, and introduced Christianity where nothing had reigned for many ages but idolatry and witchcraft, and all sorts of diabolism. Paul broke the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea had upon this account a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, Joh 4:38. Paul, being a hardy man, was called out to the hardest work; there were many instructors, but Paul was the great father - many that watered, but Paul was the great planter. Well, he was a bold man that made the first attack upon the palace of the strong man armed in the Gentile world, that first assaulted Satan's interest there, and Paul was that man who ventured the first onset in many places, and suffered greatly for it. He mentions this as a proof of his apostleship; for the office of the apostles was especially to bring in those that were without, and to lay the foundations of the new Jerusalem; see Rev 21:14. Not but that Paul preached in many places where others had been at work before him; but he principally and mainly laid himself out for the good of those that sat in darkness. He was in care not to build upon another man's foundation, lest he should thereby disprove his apostleship, and give occasion to those who sought occasion to reflect upon him. He quotes a scripture for this out of Isa 52:15, To whom he was not spoken of, they shall see. That which had not been told them, shall they see; so the prophet has it, much to the same purport. This made the success of Paul's preaching the more remarkable. The transition from darkness to light is more sensible than the after-growth and increase of that light. And commonly the greatest success of the gospel is at its first coming to a place; afterwards people become sermon-proof.
II.The great and wonderful success that he had in his work:
It was effectual to make the Gentiles obedient. The design of the gospel is to bring people to be obedient; it is not only a truth to be believed, but a law to be obeyed. This Paul aimed at in all his travels; not his own wealth and honour (if he had, he had sadly missed his aim), but the conversion and salvation of souls: this his heart was upon, and for this he travailed in birth again. Now how was this great work wrought?
1.Christ was the principal agent. He does not say, "which I worked," but "which Christ wrought by me," Rom 15:18. Whatever good we do, it is not we, but Christ by us, that does it; the work is his, the strength his; he is all in all, he works all our works, Phi 2:13; Isa 26:12. Paul takes all occasions to own this, that the whole praise might be transmitted to Christ.
2.Paul was a very active instrument: By word and deed, that is, by his preaching, and by the miracles he wrought to confirm his doctrine; or his preaching and his living. Those ministers are likely to win souls that preach both by word and deed, by their conversation showing forth the power of the truths they preach. This is according to Christ's example, who began both to do and teach, Act 1:1. - Through mighty signs and wonders: en dunamei sēmeiōn - by the power, or in the strength, of signs and wonders. These made the preaching of the word so effectual, being the appointed means of conviction, and the divine seal affixed to the gospel-charter, Mar 16:17, Mar 16:18.
3.The power of the Spirit of God made this effectual, and crowned all with the desired success, Rom 15:19.
(1.)The power of the Spirit in Paul, as in the other apostles, for the working of those miracles. Miracles were wrought by the power of the Holy Ghost (Act 1:8), therefore reproaching the miracles is called the blasphemy against the Holy Ghost. Or,
(2.)The power of the Spirit in the hearts of those to whom the word was preached, and who saw the miracles, making these means effectual to some and not to others. It is the Spirit's operation that makes the difference. Paul himself, as great a preacher as he was, with all his might signs and wonders, could not make one soul obedient further than the power of the Spirit of God accompanied his labours. It was the Spirit of the Lord of hosts that made those great mountains plain before this Zerubbabel. This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have on power. The same almighty Spirit that wrought with Paul often perfects strength in weakness, and ordains praise out of the mouths of babes and sucklings. This success which he had in preaching is that which he here rejoices in; for the converted nations were his joy and crown of rejoicing: and he tells them of it, not only that they might rejoice with him, but that they might be the more ready to receive the truths which he had written to them, and to own him whom Christ had thus signally owned.
Historical interpretation
Historical Reception
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"For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God."
And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment and the bells as they of old, nor the mitre and the turban, but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, "in things which pertain to God." For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. "For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God." See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, "in word and deed, through mighty signs and wonders," he means this, the doctrine, the system relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, "So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ." Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phoenicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, "round about," that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, "through mighty signs and wonders," so he has comprehended again endless cities, and nations, and peoples, and places, in this one word "round about." For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that "I might have some fruit amongst you also, even as among other Gentiles." But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, "even as among other Gentiles." But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but "have fully preached the Gospel of Christ."
Paul has not tried to claim that he has done anything in his own strength. God did all these things through him.
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Summary
In Romans 15:18, the Apostle Paul humbly asserts that his ministry's effectiveness is solely attributable to the active work of Christ through him. He deliberately refrains from boasting about anything that Christ has not accomplished via his apostolic efforts, specifically highlighting the divine purpose of bringing the Gentiles into obedience through both the proclamation of the Gospel ("word") and tangible demonstrations of God's power ("deed"). This verse encapsulates Paul's Christ-centered approach to ministry, emphasizing divine enablement and the expansive reach of the Gospel to all nations.
Context
Literary Context
Romans 15:18 falls within the concluding section of Paul's Epistle to the Romans, where he shifts from deep theological exposition (chapters 1-11) and practical ethical instruction (chapters 12-14) to personal matters, including his apostolic mission, future travel plans, and an appeal for prayer. Specifically, chapter 15 serves as a bridge, reiterating themes of unity between Jewish and Gentile believers, emphasizing mutual acceptance and living for the glory of God. Paul's statement in verse 18 functions as a defense and validation of his unique apostolic calling, particularly to the Gentiles, setting the stage for his explanation of the signs and wonders that accompanied his ministry in Romans 15:19. He is not boasting in himself but in Christ's power working through him to achieve the mission.
Historical & Cultural Context
Paul's ministry was conducted within the diverse and often volatile environment of the Roman Empire, where the Gospel message challenged established religious and cultural norms. As the self-proclaimed "apostle to the Gentiles" (Romans 11:13), Paul faced skepticism and opposition from various quarters, including some Jewish Christians who questioned the legitimacy of his mission to non-Jews without requiring adherence to Mosaic Law. His emphasis on Christ's work "by word and deed" would have resonated with both Jewish and Hellenistic audiences. Jewish tradition valued both Torah study (word) and practical good works (deed), while Hellenistic culture often esteemed skilled orators and demonstrable power. Paul's assertion that Christ was the true agent behind his success was crucial for establishing his authority and the divine origin of the Gentile mission, especially in a city like Rome, which was the center of imperial power and diverse religious practices.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's broader theology. It underscores the sovereignty of God in salvation and mission, demonstrating that the expansion of the Gospel is not a human endeavor but a divine work. It highlights the inclusion of the Gentiles into God's covenant people, a central tenet of Paul's apostleship, which he elaborates on throughout Romans 9-11. The phrase "to make the Gentiles obedient" points to the theme of the "obedience of faith," introduced in Romans 1:5, signifying a life transformed by the Gospel, marked by submission to Christ's Lordship. Furthermore, the combination of "word and deed" emphasizes holistic ministry, where the proclamation of truth is accompanied by tangible demonstrations of God's power and love, a consistent theme in Paul's defense of his apostleship (e.g., 1 Corinthians 2:4).
Exposition and Analysis
Key Word Analysis
This verb signifies "to work fully, i.e. accomplish; by implication, to finish, fashion." Paul uses it to convey a complete and effective work, emphasizing that Christ has not merely initiated but fully brought to completion the work through him. It implies a powerful, active operation that achieves its intended result.
Derived from a word meaning "race" or "tribe," this term specifically refers to foreign, non-Jewish people, often with the implication of being pagan. Paul's use here highlights the radical nature of the Gospel, extending salvation beyond the traditional boundaries of Israel to all nations, fulfilling ancient prophecies (e.g., Isaiah 49:6).
This noun denotes "attentive hearkening, i.e. (by implication) compliance or submission." It is not merely intellectual assent but a transformative submission of one's life to God's will, a practical response of faith that results in a changed lifestyle. This "obedience" is the fruit of Christ's work through Paul.
This word refers to "toil (as an effort or occupation); by implication, an act." In the context of "word and deed," "deed" encompasses the tangible manifestations of God's power, such as miracles, signs, wonders, and the transformed lives of believers, which served as powerful corroboration of the spoken Gospel message.
Verse Breakdown
"For I will not dare to speak of any of those things which Christ hath not wrought by me,"
Paul begins with a humble yet firm assertion. The phrase "not dare to speak" is an example of litotes, an understatement for emphasis, meaning he would only speak of what Christ has accomplished through him. This immediately redirects all glory and credit from himself to Christ, establishing the divine agency behind his ministry. His focus is exclusively on the verifiable, Christ-empowered results, not on personal achievements or eloquent speech.
"to make the Gentiles obedient,"
This clause states the explicit purpose and outcome of Christ's work through Paul. The ultimate goal of Paul's mission, empowered by Christ, was to bring non-Jewish people into a state of submission and faithfulness to God. This "obedience" is a comprehensive response to the Gospel, encompassing belief, repentance, and a transformed life in Christ.
"by word and deed,"
This phrase describes the dual means through which Christ accomplished His work via Paul. "Word" refers to the verbal proclamation of the Gospel message—preaching, teaching, and evangelism. "Deed" encompasses the tangible, demonstrable aspects of ministry, including miraculous signs and wonders, healings, exorcisms, and the visible transformation of lives, all serving as powerful confirmations of the truth of the "word." This highlights a holistic and dynamic approach to ministry.
Literary Devices
Romans 15:18 employs several literary devices to convey its profound message. The most prominent is Litotes, an ironic understatement, seen in Paul's declaration, "I will not dare to speak of any of those things which Christ hath not wrought by me." This is not a hesitant or fearful statement but a powerful, humble assertion that he will only speak of Christ's accomplishments through him, thereby redirecting all glory to God and validating his ministry as divinely authorized. There is also Synecdoche in the phrase "by word and deed," where "word" (preaching) and "deed" (miracles, transformed lives) represent the entirety of Paul's comprehensive, Spirit-empowered ministry. This concise pairing encapsulates the full scope of his apostolic work. Furthermore, the verse demonstrates Emphasis on divine agency; the repeated focus on "Christ hath wrought by me" underscores that the true power and efficacy of the mission reside not in Paul's human abilities but in the active, sovereign work of Jesus Christ.
Theological and Thematic Connections
Romans 15:18 profoundly shapes our understanding of Christian ministry, emphasizing that genuine spiritual fruit is always the result of divine action, not human effort alone. Paul's humility in attributing all success to Christ establishes a foundational principle: ministry is Christ-centered, Christ-empowered, and Christ-directed. This verse highlights the expansive nature of God's redemptive plan, which includes the Gentiles, demonstrating God's faithfulness to His promises to Abraham that all nations would be blessed through his offspring. The "obedience" sought is not mere outward conformity but a transformation of heart and life that flows from genuine faith, underscoring the holistic impact of the Gospel. The combination of "word and deed" reveals that the Gospel is not merely a philosophical concept but a living, active power that transforms lives and is often accompanied by tangible demonstrations of God's presence.
Reflection and Application
Romans 15:18 serves as a profound model for every believer engaged in God's work, whether in formal ministry or daily witness. It calls us to cultivate a posture of profound humility, recognizing that any good accomplished through us is ultimately Christ's work, not our own. This perspective liberates us from the burden of self-reliance and the temptation to boast in human achievements, redirecting all glory to God. It also underscores the necessity of divine empowerment; true spiritual impact flows from dependence on the Holy Spirit, not from our own wisdom, eloquence, or strength. We are reminded that our witness for Christ should be holistic, encompassing both the clear proclamation of the Gospel ("word") and the tangible demonstration of its transforming power through our lives, actions, and character ("deed"). This means living out our faith authentically, serving others, and allowing God to work through us in ways that confirm the truth we speak. Ultimately, this verse challenges us to align our hearts and efforts with Christ's mission, trusting Him to accomplish His purposes through our willing participation, knowing that the goal is always to bring others into the "obedience of faith."
Questions for Reflection
FAQ
What does Paul mean by "I will not dare to speak of any of those things which Christ hath not wrought by me"?
Paul is employing a rhetorical device called litotes, which is an understatement used for emphasis. He is not saying he is afraid to speak, but rather that he will only speak about the things Christ has accomplished through him. It's a humble yet firm assertion that his ministry's effectiveness and legitimacy are entirely due to Christ's active power, not his own abilities or efforts. He is intentionally redirecting all glory and credit to Jesus Christ, emphasizing that he is merely an instrument in God's hands. This also implicitly validates his apostolic ministry as divinely authorized and effective.
What is the significance of "to make the Gentiles obedient"?
This phrase highlights the primary purpose and outcome of Christ's work through Paul's ministry. "Gentiles" refers to non-Jewish people, emphasizing the expansive, universal nature of the Gospel, which breaks down ethnic and cultural barriers (Ephesians 2:14-16). "Obedient" (Greek: hypakoē) signifies more than mere intellectual assent; it implies a transformative submission to the Lordship of Christ, leading to a life lived in accordance with God's will. It's the "obedience of faith" that Paul mentions in Romans 1:5, a comprehensive response to the Gospel that includes belief, repentance, and a changed lifestyle.
How does "by word and deed" describe Paul's ministry, and how is it relevant today?
"By word and deed" describes a holistic approach to ministry. "Word" refers to the verbal proclamation of the Gospel—preaching, teaching, and sharing the truth of Christ. "Deed" encompasses the tangible demonstrations of God's power, which in Paul's time included miraculous signs, wonders, and healings (as mentioned in Romans 15:19), as well as the transformed lives and practical acts of love and service that accompanied his preaching. This combination shows that the Gospel is not just a theoretical message but a dynamic power that impacts lives tangibly. Today, it reminds us that our witness should involve both clearly articulating the truth of Christ and living out that truth through our actions, character, and service, demonstrating the love and power of God in practical ways.
Christ-Centered Fulfillment
Romans 15:18 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the supreme embodiment of "word and deed." Christ Himself was the Word made flesh (John 1:14), whose entire earthly ministry was a perfect synergy of authoritative teaching (the "word") and powerful, transformative actions (the "deed"). He preached the kingdom of God with unparalleled clarity and demonstrated its reality through countless miracles, healings, and acts of compassion (Acts 10:38). Paul's ministry, therefore, is a continuation and extension of Christ's own mission, empowered by the same Spirit who indwelt and empowered Jesus (Luke 4:18-19). The "obedience" sought among the Gentiles is ultimately obedience to Christ, who, by His death and resurrection, secured salvation for all who believe (Philippians 2:8-11). Thus, Paul's humble declaration that Christ "hath wrought by me" is a profound theological statement affirming that all true ministry flows from and points back to the finished work and ongoing reign of the resurrected Christ, who continues to build His church through His Spirit-empowered servants until the consummation of His kingdom (Matthew 28:18-20).