Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans 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 evidently the 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
19. So that from Jerusalem, etc. He joins also a testimony from the effect; for the success which followed his preaching exceeded all the thoughts of men. For who could have gathered so many churches for Christ, without being aided by the power of God? "From Jerusalem," he says, "I have propagated the gospel as far as Illyricum, and not by hastening to the end of my course by a straight way, but by going all around, and through the intervening countries." But the verb {πεπληρωκέναι}, which after others I have rendered filled up or completed, means both to perfect and to supply what is wanting. Hence {πλήρωμα} in Greek means perfection as well as a supplement. I am disposed to explain it thus, — that he diffused, as it were by filling up, the preaching of the gospel;
454Some, 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 an instance of the Apostle's usual mode of stating things. "Word" means preaching; and "work," the doing of miracles. He first specifies the last, the work was that of "signs and wonders;" and then he mentions what belongs to the first, and shows how it became effectual, that is, through the power of the Spirit. See a similar arrangement in 1 Corinthians 6:11; where he mentions washed, sanctified and justified; and then he mentions first what belongs to the last, "in the name of the Lord Jesus," and afterwards what appertains to the first words, "and by the Spirit of our God." "Signs and wonders" are often mentioned together: they designate the same things by different names: miracles were called "signs," because they were evidences of divine power, and they were called "wonders," or prodigies, because they were not according to the course of nature, but were extraordinary things. By these words their design and character are set forth. — Ed.