5 through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Through whom we have received, etc. -- Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech, [1] which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary 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. [2] 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 of his name, which means the same, as though he had said, that I might make known what Christ is. [3] 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. [4] 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 forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there. Ye are the called of Jesus Christ, etc. He assigns a reason more nearly connected with them -- because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, "the called of Jesus Christ," as explanatory, as though the particle "even" were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd. [5]
1 - "Hypellage," a figure in grammar, by which a noun or an adjective is put in a form or in a case different from that in which it ought grammatically to be. -- Ed.
2 - If this view be taken, the best mode would be to render kai, 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
3 - 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," -- huper tou onomatos autou; "ad nominis ejus gloriam -- to the glory of his name," Turrettin; "for the purpose of magnifying his name," Chalmers Hodge 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.
4 - 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.
5 - "The called of Jesus Christ," i.e., the called who belong to Christ. Kletos means, not only those to whom the external call of the gospel has been addressed, but those who have been also internally called." -- Stuart. The same author renders the words kletois hagiois, in the next verse, "chosen saints," or, "saints effectually called." -- Ed.
By whom - The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority of Jesus Christ, Paul not infrequently insisted. Galatians 1:12, "for I neither received it of man, neither was I taught it, but by revelation of Jesus Christ;" 1-Corinthians 15:1-8; Ephesians 3:1-3.
We - The plural here is probably put for the singular; see Colossians 4:3; compare Ephesians 6:19-20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however, he refers to the general nature of the apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that "he" had received the apostolic commission as the others had. 'We," the apostles, have received the appointment from Jesus Christ. '
Grace and apostleship - Many suppose that this is a figure of speech, "hendiadys," by which one thing is expressed by two words, meaning the grace or favor of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favor of God to his own soul, as a personal matter; and the apostolic office as a distinct thing. He often, however, speaks of the office of the apostleship as a matter of special favor, Romans 15:15-16; Galatians 2:9; Ephesians 3:7-9.
For obedience to the faith - In order to produce, or promote obedience to the faith; that is, to induce them to render that obedience to God which faith produces. There are two things therefore implied.
(1) that the design of the gospel and of the apostleship is to induce men to obey God.
(2) that the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Romans 15:18; Romans 16:19; 2-Corinthians 7:15; James 2.
Among all nations - This was the original commission which Jesus gave to his apostles, Mark 16:15-16; Matthew 28:18-19. This was the special commission which Paul received when he was converted, Acts 9:15. It was important to show that the commission extended thus far, as he was now addressing a distant church which he had not seen.
For his name - This means probably "on his account," that is, on account of Christ, John 14:13-14; John 16:23-24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honored. Their work was not one in which they were seeking to honor themselves, but it was solely for the honor and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring people to obey the gospel, and thus Jesus Christ might wear a brighter crown and be attended by a longer and more splendid train of worshippers in the kingdom of his glory.
Grace and apostleship - The peculiar influence and the essential qualifications which such an office requires. Without the Grace, favor, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably χαριν και αποστολην, grace and apostleship, mean the same as χαριν της αποστολης, the apostolical office; for so the word χαρις means in Romans 12:3; Romans 15:15; 1-Corinthians 3:10; Ephesians 3:8. See the various acceptations of the word grace, Romans 1:7.
For obedience to the faith - That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:
1. The Gospel of the Son of God.
2. An apostle divinely commissioned and empowered to preach it.
3. The necessity of faith in the name of Jesus, as the only Savior of the world.
4. Of obedience, as the necessary consequence of genuine faith. And,
5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.
(i) By whom we have received (k) grace and apostleship, for (l) obedience to the faith (m) among all nations, for his name:
(i) Of whom.
(k) This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see (Ephesians 3:8).
(l) That men through faith might obey God.
(m) For his name's sake.
By whom we have received grace and apostleship,.... That is, either by the Holy Spirit, from whom all grace and gifts come, qualifying for the discharge of any office; or by the Lord Jesus Christ, who is full of grace and truth, has received gifts for, and gives them to men to fit them for whatsoever service he is pleased to call them to. By "grace and apostleship" may be meant, either one and the same thing, the favour and honour of being the apostles of Christ; or different things, and the one in order to the other. Grace may design special saving grace in calling, justification, pardon, and adoption, and sanctification, which was received in common with other saints, and is absolutely necessary to an apostle, and to any ordinary minister of the word; or the doctrine of grace, which they received from Christ, and dispensed to others; or rather the gifts of grace, and the various measures thereof, which they received from their ascended Lord and King, by which they were furnished for apostleship, that is, the work and office of apostles; to which they were called by Christ, and from whom they received a commission to execute it. The apostle takes in others sides himself, and says, "we have received"; partly for the sake of modesty, and partly to keep up his equal title with others to this office; and since this is had in a way of receiving, which supposes giving, and excludes boasting, it obliges to make use of all grace and gifts to the glory of Christ, by whom they are received. The end for which they received such an office, and grace to fit them for it, was, "for obedience to the faith"; that men might be brought by the ministry of the word to obey the faith, Christ the object of faith; to submit to his righteousness, and the way of salvation by him, and to be subject to his ordinances or to obey the doctrine of faith, which is not barely to hear it, and notionally receive it, but to embrace it heartily by faith, and retain it, in opposition to a disbelief and contempt of it; and which is the end and design of the Gospel ministration to bring persons to, Moreover, by
obedience to the faith, or "obedience of faith", as it may be rendered, may be meant the grace of faith, attended with evangelical obedience; for obedience, rightly performed, is only that which is by faith, and springs from it. Now grace and apostleship were received, in order to be exercised
among all nations; not in Judea only, to which the first commission of apostleship was limited, but in all the nations of the world, as the commission renewed by Christ after his resurrection ordered; and that some among all nations of the earth might, by the power of divine grace accompanying the word, be brought to faith and obedience: and all this, the qualifications for the office, the due exercise of it in all the world, and the success that attended it, were
for his name; for the honour and glory of Christ, in whose name they went, and which they bore and carried among the Gentiles, out of whom he was pleased "to take a people for his name", Acts 15:14.
By whom--as the ordained channel.
we have received grace--the whole "grace that bringeth salvation" (Titus 2:11).
and apostleship--for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").
for obedience to the faith--rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name--that He might be glorified.
By whom we have received - I and the other apostles. Grace and apostleship - The favour to be an apostle, and qualifications for it. For obedience to the faith in all nations - That is, that all nations may embrace the faith of Christ. For his name - For his sake; out of regard to him.
*More commentary available at chapter level.