Commentary on the Epistle to the Romans John Calvin
John Calvin for others had before begun, but he spread it wider. 455
20. Thus striving to preach the gospel, etc. As it was necessary for Paul not only to prove himself to be the servant of Christ and a pastor of the Christian Church, but also to show his title to the character and office of an Apostle, that he might gain the attention of the Romans, he mentions here the proper and peculiar distinction of the apostleship; for the work of an Apostle is to propagate the gospel where it had not been preached, according to that command,
"Go ye, preach the gospel to every creature." (Mark 16:15.) And this is what we ought carefully to notice, lest we make a general rule of what specially belongs to the Apostolic order: nor ought we to consider it a fault, that a successor was substituted who built up the Church. The Apostles then were the founders as it were of the Church; the pastors who succeeded them, had to strengthen and amplify the building raised up by them. 456 He calls that another's foundation, which had been laid by the hand of another: otherwise Christ is the only stone on which the Church is founded. See 1 Corinthians 3:11; and Ephesians 2:20 21. But as it is written, etc. He confirms by the testimony of Isaiah what he had said of the evidence of his apostleship; for in Isaiah 52:15, speaking of the kingdom of Messiah, among other things he predicts, that the knowledge of Christ would be spread among the Gentiles throughout the whole world, that his name would be declared to those by whom it had not been heard of before. It was meet that this should be done by the Apostles, to whom the command was specifically given. Hence the apostleship of Paul was made evident from this circumstance, — that this prophecy was fulfilled in him. 457
It is absurd for any one to attempt to apply what is here said to the pastoral office; for we know that in Churches rightly formed, where the truth of the gospel has been already received, Christ's name must be constantly preached. Paul then was a preacher of Christ, yet unknown to foreign nations, for this
455The clause is rendered by Beza and Grotius, "Impleverim praedicandi evangelii Christi munus — I have fulfilled the office of preaching the gospel of Christ." The gospel is put for preaching the gospel. See Acts 12:25; Colossians 1:25 Vatablus renders the verb "plene annunciaverim — I have fully announced;" and Mede, "propagaverim — I have propagated." Some, as Wolfius and Vitringa, think the verb is used in a sense borrowed from Hebrew: the verb {,{גמרwhich in its common meaning is to fill or to finish, is used in the sense of teaching, not indeed in the Hebrew bible, but in the Talmud. That the idea of teaching, or propagating, or preaching, belongs to it here, and in Colossians ,1:25 is evident. The notion of filling up, which Calvin gives to it, is hardly consistent with what the Apostle says in Romans .15:20 The full preaching is referred by Erasmus, not to its extent, but to its fidelity, "omitting nothing which a faithful evangelist ought to have proclaimed." — Ed.
456The participle, "striving," rendered annitens by Calvin and by Erasmus, is {φιλοτιμούμενος}, which means to strive honorably: it is to seek a thing as an object of honor or ambition. It may be rendered here, "honorably striving;" Doddridge has, "It hath been the object of my ambition;" Stuart, "I was strongly desirous;" and Wolfius, "honori mihi ducentem — esteeming it an honor to me." It is used to express both an honorable and an earnest or diligent pursuit. It is found in two other places, teeming it an honor," or, "Being ambitious." — Ed.
457Isaiah 52:15. The quotation is literally from the Septuagint, and is nearly according to the Hebrew, only the tense is altered, it being the past in that language, as prophecies are often found to be, in order to show their certainty. The Hebrew is as follows, — For what had not been told them, have they seen, And what they had not heard, have they understood. To render the last verb "consider," as in our version, is not proper; it means to distinguish between things, to discern, to understand. It bears strictly the same meaning with the Greek verb here used. — Ed.