Jesus was working through paul

JESUS WAS WORKINGTHROUGHPAUL
EDITED BY GLENN PEASE
Romans 15:17-1817ThereforeI glory in ChristJesus
in my serviceto God. 18I will not venture to speak of
anything except what Christhas accomplished
through me in leading the Gentiles to obey God by
what I have said and done-
BIBLEHUB RESOURCES
FarewellWords
Romans 15:14-33
T.F. Lockyer
The apostle in these verses touches, as atthe first (see Romans 1:1-15), on his
personalrelations to the Church at Rome. And he reintroduces the subject
with much delicate courtesy. He may have seemedto be speaking somewhat
boldly, to have assumed a knowledge andgoodness superiorto theirs: not so!
They, he was sure, were "full of goodness, filled with all knowledge,"and
therefore "able to admonish one another." But he might at leastremind them
of what they knew; and this, not by any superiority of himself to them, but
only by the grace ofGod; not as a better or wiserChristian man, but as an
apostle commissionedby God. We have here setforth, then, much as before,

his apostleship, his purpose respecting them, and his request for their prayers
on his behalf. By this last, again, with much delicacy, making prominent his
dependence on them, rather than theirs on him.
I. HIS APOSTLESHIP. He was put in trust by God with the gospelfor the
Gentiles. And his fulfilment of this trust was as a priestly service, whichhe
should perform, not proudly, but faithfully. And what a service!ministering
the gospelin this greattemple of the new kingdom, that he might offer up as a
sacrifice the whole Gentile world! His thoughts, perhaps, revert to the words
he has used in Romans 12:1; and what a vision greets his view as he looks into
the future - all the kindreds, and tribes, and peoples, and tongues of this
manifold world, praising God with the harmonious psalm of a consecrated
life, offering themselves a living sacrifice!Better this than all the bleeding
victims of the older dispensation;all man's intellect and affectionand energy
of action, all science andart, all industry and commerce, allthe multifarious
activities of all lives, offered to God! And this was his work, to minister the
gospelthat the offering might be made, acceptable becausesanctifiedby the
Holy Ghost. He would glory in such a work as this, for Christ's sake!For all
was through Christ, and the greatwork alreadydone was only Christ's work
II. HIS PURPOSE. Now,there was one aim which governedhim in the
fulfilment of this work - he would preach the gospelonly where it was not
known before. Thus from place to place he went, proclaiming the glad tidings
to those who had not heard. And hence to this present, having so much room
for such work in those eastwardparts, he had been hindered from visiting
Rome. Now the hindrance was removed: he had "no more any place in these
regions." And still impelled by the constraining purpose to preach the gospel
to those "to whom no tidings of him came," he must now turn westwards,
even to Spain. And, m passing to Spain, there is every reasonwhy he should
pause for mutual refreshment, as he delicatelyputs it, amongsta people who
were, indirectly at least, the fruit of his labours - the Christians at Rome. And
coming to them, he would come in the fulness of the blessing of Christ.

III. HIS REQUEST. But, meanwhile, there is another missionto fulfil - the
mission of charity to the poor saints at Jerusalem. Prominence of this matter
among the Churches (see 1 Corinthians 16.;Acts 20:4). Probable cause of
necessity, withholding of custom from Christians on the part of their fellow-
Jews. Mere charity demander that help should be given; and not only so, the
Gentiles were bound in honour to pay, as it were, in this way, a debt they
owed;for their salvationwas "of the Jews." Butwhat further constrained
Paul to be urgent in this matter was his desire that the charity of the Gentile
Churches might overcome all the prejudices that still subsisted amongstthe
JewishChristians againstthe full and free admissionof the Gentiles into the
Christian Church. And for this, and also for his own security amongstmany
enemies, he asks the prayers of the Christians at Rome. Then he shall come to
them in joy, and find rest. In any case, be he troubled or not, may the God of
peace be with them! So does he exemplify, by his yearning love and courtesy
of love, the spirit which he seeks to fosterin them; so does he, as he would
have them do, refer all his doings to the Lord Christ and the will of God. Most
surely the God of peace was with him! - T.F.L.

Biblical Illustrator
For I will not dare to speak of any of those things which Christ hath not
wrought by me, to make the Gentiles obedient.
Romans 15:18, 19
Paul's success
J. Lyth, D.D.
I. ITS EXTENT.
1. Matterof notoriety.
2. Neededno attempt on the part of the apostle to exaggerateit.
II. THE MEANS.
1. Word.
2. Deed.
III. THE POWER.
1. Christ's.
2. Exerted through the Holy Spirit.

3. Displayedin signs and wonders.
(J. Lyth, D.D.)
The work of missions
J. Lyth, D. D.
I. ITS OBJECT. To make the Gentiles obedient to the gospel.
II. ITS AGENCIES AND MEANS.
1. Christ, the Supreme Director, who works in us to will and to do.
2. Convertedmen, the instruments by word and deed.
3. The Spirit of God, the efficient power displayed in signs and wonders.
III. ITS SPHERE.
1. Commencing at Jerusalem.
2. Embracing the Gentile world.
3. Throughout which the gospelmust be fully preached.

(J. Lyth, D. D.)
Invincible power
J. Irons.
One of Satan's artifices is to induce men to attempt to reduce the gospelto a
mere system within the reachof human intellect; and in this attempt they
have gone far to deny and rejecteverything supernatural. But so long as we
have the Book ofGod in our hands, and the power of the Spirit of God to
accompanyits hallowed truths, we shall dare to insist upon thee gospelbeing
"the powerof God unto the salvationof every one that believeth." Paul
always advocatedthe old-fashioneddoctrine, "It is not by might or by
power," etc. Note —
I. THE SUCCESS OF PAUL'S PREACHING THE GOSPEL
1. "I have fully preachedthe gospelof Christ" (Romans 15:19). Then it was a
pure gospel(Galatians 1:8, 9). He did not mix law and gospeltogether
(Romans 3:20; Ephesians 2:8). In his preaching I mark four things
prominent: and a man does not preach a pure gospelwho does not preachall
four.(1) Principles (1 Corinthians 3:11). What principles? They are summed
up in "By grace are ye saved" (Ephesians 2:8). Well, then, there is nothing for
works, as he urges elsewhere (Romans 11:6).(2)Privileges (Galatians 4:6;
Romans 8:16).(3) Promises. Pauldwelt on these with delight, but he never set
them forth as dependent upon creature doings, or as subject to contingencies
(2 Corinthians 1:20).(4) Precepts. In his Epistles, which he commences with
doctrine, and proceeds with experimental godliness;but he always closeswith
the most pressing exhortations to "every goodword and work."
2. His successin the pure preaching of the gospel. He talks about "mighty
signs and wonders" and names one in the preceding verse, viz., that the
Gentiles should be made "obedient by word and deed." It is one of the

greatestmiracles whenGod brings a poor ruined sinner down to obedience to
the sceptre ofChrist. Paul's successlayin —(1) The rescuing of Satan's
slaves.(2)Refreshing andestablishing the Churches of the living God, so that
they were "built up in their most holy faith."(3) Thus the glorifying of Jesus'
name.
II. ITS EFFICIENCY. It was by the power of the Spirit of God — and truly
such "mighty signs and wonders" are never accomplishedby any other
power. This power —
1. Is invincible — it is sure to conquer, and accomplishthat for which it was
designed. Every other power is found to be conquerable!The power of the
Holy Ghostis so invincible, that the most stubborn hearts must yield, and the
most confirmed habits of idolatry, or of licentiousness, are vanquished.
2. Defies allhostility.
3. Is new creating. All creation, in a spiritual point of view, is a chaos under
the fall, until the Spirit calls to a new state of existence the souls that were
destitute of it.
III. PAUL'S TRIUMPH CONCERNING HIS SUCCESS.
1. The wonders of God's grace, the miracles accomplished, the triumphs of the
Cross, and the extension of the Redeemer's kingdom, made Paul rejoice. Here
is a criterion by which we are to judge of every faithful minister of Christ.

2. Moreover, in all his exultations he took care to neutralise and give the
negative to the boastings ofproud free will.
(J. Irons.)
The powerof the gospel
J. Lyth, D.D.
I. ITS SOURCE, God.
II. ITS MEDIUM, the Spirit of God.
III. ITS EVIDENCE, "Signs andwonders" — miraculous, moral and
spiritual.
(J. Lyth, D.D.)
So that from Jerusalem, and round about unto Illyricum, I have fully
The preaching of the gospel
D. Jones.
I. IN WHAT LIGHT IS THE GOSPELTO BE PREACHED BY ITS
MINISTERS.Surely in the same in which it was preachedby the apostle, viz.
—
1. As it reveals the ground of a sinner's acceptancewith God.

2. As it furnishes the only perfect rule of moral conduct, and the only efficient
motive, love.
3. As it unveils the mysteries of a future state.
II. HOW THE APOSTLE PREACHED THE GOSPEL.
1. Fully. He shunned not to declare the whole counselof God; he instructed,
exhorted, and warnedthat they might grow in grace in the knowledge of
Christ (Acts 20:20). The gospelshould be thus fully preached.(1)Becauseit is
connectedwith the spiritual and eternal interests of the hearers. A physician
would be consideredin the last degree criminal who trifled with his patient;
but the gospelminister is chargedwith the cure of souls.(2)Becausefailure
here will contractawful guilt upon the preacher(Ezekiel3:17-21).
2. Extensively. Paul carried it from Jerusalemto Illyricum. He was not weary
in well-doing, but continued active and diligent to the end. "The glory of the
Lord will be revealed, and all flesh shall see it together." But how many places
are there yet destitute of sufficient means of grace!This, then, is a call upon
our zealous exertions.Conclusion:Note —
1. That natural and acquired talents may be efficiently employed in
promoting the cause of religion. This is well illustrated in the case ofPaul.
What are the talents God has entrusted to you? Wealth? Influence? Zeal? Use
them all for God.
2. The gospelis worthy of all acceptation.

(D. Jones.)
The evangelisationofthe world a practicable work
H. StowellBrown.
I. LET US ESTIMATE PAUL'S MISSIONARYWORK. Note —
1. The length of time during which it was done. He began very shortly after
his conversion, and carriedit on till his martyrdom; a period of about thirty
years. From those thirty years the time spent in Arabia and. in prison has to
be deducted.
2. The helps by which the work was done.
(1)His strong faith that the gospelwas the power of God to every one who
believed.
(2)His fervent love to Christ.
(3)His great love to mankind.
(4)His goodnatural capacityand education.
(5)The gift of the Holy Spirit bestowedupon him so largely.
(6)His companions.

(7)His Roman citizenship.
3. His hindrances.(1) He was a Jew, and the greatcontempt in which the
Jewishrace was held by the Gentiles must have been an immense hindrance to
the apostle as he went about preaching salvationthrough a crucified Jew.(2)
He was by no means a strong man physically. He suffered much through
infirmity of the flesh.(3)His speechwas not acceptable to some. Not only did
the unconverted Athenians ask, "Whatwill this babbler say?" but there were
Christians at Corinth who pronounced his speech"contemptible."(4)His
ungenerous critics did acknowledge thathis writings were weighty and
powerful; but in regard to them he laboured under a very greatdisadvantage.
The art of printing had not been invented, and if he wrote an epistle intended
for more Churches than one, well, then, it was slowlypassedfrom one to
another. And not only so; those who had the charge of Churches did not
always like to read Paul s epistles to the people (1 Thessalonians 10:27). Here
in the apostolic age is the germ of the evil practice of withholding the Word of
God from the laity.(5) Travelling in those days was very slow, difficult and
dangerous, whetherby land or sea.(6)The apostle chose to labour for his own
support at his trade as a tent-maker.(7)He was hindered by Jews and
Judaisers whereverhe met with them.(8) The other apostles were not very
much in sympathy with him.
4. The extent of his work. To say nothing of his preaching at Damascus and
neighbourhood, from Jerusalem, substantially through Asia Minor together
with Macedonia and Achaia, westwardto the shores of the Adriatic, the
apostle preachedthe gospelofChrist. "And not only so" he could say, "I have
fully preachedit." This work was by no means of a superficial character. As
to the results, they were various; sometimes very few were converted,
sometimes very many. The power of the gospelwas acknowledgedby enemies
of Christ at Thessalonica andEphesus. Therefore the apostle really did so
evangelise thatlarge tract of country, and if the Churches planted in those

regions had done their duty, most certainly all the inhabitants would have
been brought to Christ.
II. FROM THIS SUMMARY OF THE APOSTLE'S WORKWE MAY
LEARN THAT THE EVANGELISATION OF THE WORLD IS REALLY A
PRACTICABLE THING. This is not universally acknowledged. Ofcourse, a
very large proportion of those who do not believe the gospel, utterly deny it,
and there are Christian people who do not seemto be very strongly convinced
of it, for if they were, surely they would think of it, pray for it, and give
towards it more.
1. Here was a greatwork done through God's grace by this one man in a space
of thirty years. Sixty periods of thirty years have passedby since. Now,
supposing that, during these periods, there had been in each — that is in each
generation— just one man like Paul, the world would have been more nearly
evangelisedthan it is.
2. Compare — Paul's helps with our own.
3. WhateverPaul's helps might be, his hindrances were greaterthan ours.
Conclusion:Then the evangelisationofthe world has not proceededjust
because Christians have not done their duty. But for the apathy of our
forefathers we should not be held accountable. Letus cheerourselves with the
thought that the work is really practicable. And certainly the results of
Christian missionary effort in modern times are such as to encourage the most
sanguine hope. The evangelisationof the whole world is quite within the reach
of practicalreligion. It can be done: it ought to be done: let it be done!
(H. StowellBrown.)

COMMENTARIES
Ellicott's Commentary for English Readers
(18) Nor in basing my claims upon this head do I go at all beyond my own
proper province. I will take credit for no man’s labours but my own. They
have, indeed, been quite signalenough.
I will not dare to speak.—Ihave a certain just and legitimate pride, but I shall
not, therefore, presume to boastof successes ofwhich others have been the
instrument. All successes in the mission field are due ultimately to Christ; for
some he has made use of me, for others of other men. I will confine myself to
those in which I have been myself directly concerned.
To make the Gentiles obedient.—Comp. Romans 1:5, “forobedience to the
faith among all nations” (i.e., to bring over all the Gentiles into obedience to
the faith; see Note).
By word and deed.—This goes with the phrase “wrought by me,” and signifies
“either by preaching or by miracles.”
It will be seenthat the structure of this verse is not, in a rhetoricalsense, quite
elegant. The Apostle uses a negative form of sentence where a positive form
would seem to be more appropriate. Instead of saying, “I will confine myself
to what Christ has wrought by me,” he says, “I will not speak of what Christ
has not wrought by me,” though the descriptionwhich follows is that of his
own ministry.

BensonCommentary
Romans 15:18-19. ForI will not dare to speak, &c. I will not glory of more
than is true and has been really done by my ministry; to make the Gentiles
obedient — To bring them to the faith, and to the worship and service of the
true God; by word and deed — By preaching and miracles. The apostle would
not speak ofwhat Christ had not wrought by him, but by his disciples, for
making the Gentiles obedient; though he might have claimed some praise also
from their success. Buthe would speak only of what Christ had wrought by
him personally; namely, that he had preachedthe gospelwith the greatest
success, in many of the Gentile countries. Through mighty signs and wonders
— It does not appear that the apostle intended by these different names to
express different things, as some have supposed, namely, that the σημεια,
signs, were the miracles intended to prove the truth of the doctrine asserted,
or message broughtby the miracle-worker;and that τερατα, wonders, were
such miracles as were intended to astonish, and terrify, and draw the
attention of beholders; of which sort was the punishment of Ananias and
Sapphira with death, and of Elymas with blindness: he doubtless meant
miracles in general, by both expressions. In the gospels,the miracles of Christ
are commonly called δυναμεις, powers, ormighty works, to express the great
powerexerted in the performance of them. By the power of the Spirit of God
—
Enlightening men’s minds, and changing their hearts, and thereby rendering
the miracles wrought, and the word preached, effectualto their conviction
and conversion. So that I have fully preached the gospelof Christ — Have
made a full declarationthereof, not shunning to declare the whole counselof
God; not keeping back any thing that I had reasonto believe would be
profitable to my hearers:from Jerusalem, round about unto Illyricum — This
phraseologyimplies, that he had propagatedthe gospel, not in a direct line
from Jerusalemto Illyricum, but far and wide, on every hand, through the
interjacent countries. “Illyricum was a country in Europe, lying between
Pannonia and the Adriatic sea. It is now called Sclavonia. In the history of the
Acts, there is no mention made of Paul’s preaching the gospelin Illyricum.

Nevertheless,as that country, on the south, bordered on Macedonia, where
Paul often preached, he may, on some occasion, have gone from Macedonia
into Illyricum. Yet this supposition is not necessary, as the apostle does not say
he preached the gospelin, but only as far as Illyricum: which country, it
appears, at the time he wrote this epistle, was the boundary of his preaching
westward.” — Macknight.
Matthew Henry's Concise Commentary
15:14-21 The apostle was persuadedthat 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, becauseGodhad appointed
him the minister of Christ to the Gentiles. Paul preachedto them; but what
made them sacrifices to God, was, their sanctification;not his work, but the
work of the Holy Ghost: unholy things cannever be pleasing to the holy God.
The conversionof souls pertains unto God; therefore it is the matter of Paul's
glorying, not the things of the flesh. But though a greatpreacher, he could not
make one soul obedient, further than the Spirit of God accompaniedhis
labours. He principally soughtthe goodof those that sat in darkness.
Whatevergood we do, it is Christ who does it by us.
Barnes'Notes on the Bible
For I will not dare to speak - I should be restrained; I should be afraid to
speak, if the thing were not as I have stated. I should be afraid to set up a
claim beyond what is strictly in accordancewith the truth.
Which Christ hath not wrought by me - I confine myself "strictly" to what I
have done. I do not arrogate to myself what Christ has done by others. I do
not exaggerate my own success, orclaim what others have accomplished.
To make the Gentiles obedient - To bring them to obey God in the gospel.

By word and deed - By preaching, and by all other means;by miracle, by
example, etc. The "deeds," thatis, the "lives" ofChristian ministers are often
as efficacious in bringing people to Christ as their public ministry.
Jamieson-Fausset-BrownBible Commentary
18-22. ForI will not dare to speak of any—"to speak aught"
of those things which Christ hath not wrought by me—a modest, though
somewhatobscure form of expression, meaning, "I will not dare to go beyond
what Christ hath wrought by me"—in which form accordinglythe rest of the
passageis expressed. Observe here how Paul ascribes allthe successofhis
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.
Matthew Poole's Commentary
q.d. I dare not speak of more than is true, or of any thing that was not really
done by me: or else the meaning is, I dare not speak of any thing that I have
done of myself, I acknowledgethat, whatever goodhath come to the Gentiles
by my means, it was wrought by Christ, whose instrument I have only been:
see 1 Corinthians 3:5.
By word and deed: some join these words to the obedience of the Gentiles;by
the preaching of the gospelthey were made obedient in word and deed. But
they are better joined with the former words; Christ wrought in and by the
apostle Paul, believed word and deed. By word is understood his public
preaching, and private instruction; and by deed, the example of his good
works, orgodly life: or else, by deed ye may understand the miracles that he

wrought, and the labour and travail that he underwent; of which in the
following verse.
Gill's Exposition of the Entire Bible
For I will not dare to speak of any of those things,.... He suggests thatthe false
teachers did speak ofthings 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
consciencewouldnot 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 ofany 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 goodconsciencespeakofto 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 ofChrist 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 Gospelwas sent among them, and was blessedunto 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 savedby him, and him
only, renouncing their ownworks, and disclaiming all other ways of salvation;
and to submit to his righteousness for their justification before God, and
acceptancewith him; and to deal with his precious blood for pardon and
cleansing;to rely on his sacrifice for the atonementof 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 Gospeland 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
Gospelto them; or his agreeable life and conversation, whichwere 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.
Geneva Study Bible
For I will not dare to speak of any of those things which {n} Christ hath not
wrought by me, to make the Gentiles obedient, by word and deed,
(n) Christ was so with me in all things, and by all means, that even if I had
wanted to, yet I cannot saywhat he has done by me to bring the Gentiles to
obey the gospel.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Romans 15:18. Negative confirmation of what is assertedin Romans 15:17.
The correctexplanation is determined partly by the connection, to be
carefully observed, of οὐ with κατειργ., partly by the order of the words,
according to which οὐ κατειργάσατο musthave the emphasis, not Χριστός
(Theodoretand others, including Calovius, Olshausen, Fritzsche, Tholuck).
Hence: “for I will not (in any given case)embolden myself to speak aboutany
of those things (to boast of anything from the sphere of that) which Christ has
not brought about through me, in order to make the Gentiles obedient to Him,
by means of word and work.” Thatis, affirmatively expressed:for I will
venture to let myself be heard only as to such things, the actualfulfilment of
which has takenplace by Christ through me, etc.;I will therefore never pride
myself on anything which belongs to the categoryof those things, which have
not been put into executionby Christ through me.[23] This would be an
untrue speaking ofresults, as if the Lord had brought them about through
me—which nevertheless had not taken place.
εἰς ὑπακ. ἐθνῶς] namely, through the adoption of faith in Him; comp. Romans
1:5.
λόγῳ κ. ἔργῳ] applies to κατειργ.… ἐθνῶν.
[23] The objectionof Hofmann: “The non-actual forms no collective whole, as
a constituent element of which a single thing might be conceived,”is a mere
empty subtlety. Had Paul, e.g., boastedthat Christ had wrought many
conversions through him when he was in Athens, he would have spokenabout
something which would have been a single instance out of the categoryof the
non-actual, namely, of that which Christ has not wrought. The view of
Hofmann himself amounts to the sense, that the apostle wished to setaside all
his own, which was not a work of Christ performed through him, with the
objectof converting the Gentiles. But thus, through the contrastof his own

and the work of Christ, the emphasis would be transposed, resting now on
Χριστός, as if it ran ὧν οὐ Χριστὸς κατειργάσατοδιʼἐμοῦ.
Expositor's Greek Testament
Romans 15:18 f. All other boasting he declines. οὐ γὰρ τολμήσω τι λαλεῖν ὧν
οὐ κατειργάσατο διʼἐμοῦ ὁ Χ.: in effectthis means, I will not presume to
speak of anything exceptwhat Christ wrought through me. This is the
explanation of ἔχω οὖν καύχησινἐν Χριστῷ Ἰησοῦ. The things which Christ
did work through Paul He wrought εἰς ὑπακοὴνἐθνῶν with a view to
obedience on the part of the Gentiles:cf. Romans 1:5. This combination—
Christ working in Paul, to make the Gentiles obedient to the Gospel—is the
vindication of Paul’s actionin writing to Rome. It is not on his own impulse,
but in Christ that he does it; and the Romans as Gentiles lie within the sphere
in which Christ works through him. λόγῳ καὶ ἔργῳ: λόγος refers to the
preaching, ἔργον to all he had been enabled to do or suffer in his calling. 2
Corinthians 10:11, Acts 7:22, Luke 24:19. ἐν δυνάμει σημείων καὶ τεράτων.
σημεῖονand τέρας are the words generally employed in the N.T. to designate
what we callmiracle: often, too, δύναμεις is used as synonymous (Mark 6:2).
All three are again applied to Paul’s miracles in 2 Corinthians 12:12, and to
similar works in the Apostolic age of the Church in Hebrews 2:4 : all three are
also found in 2 Thessalonians 2:9, where they are ascribedto the Man of Sin,
whose Parousia in this as in other respects is regarded as counterfeiting that
of Christ. τέρας is always rendered “wonder” in the A.V., and, as though the
word were unequal to the phenomenon, it is never used alone:in all the places
in which it occurs σημεῖονis also found. The latter emphasises the significance
of the miracle; it is not merely a sight to stare at, but is suggestive ofan actor
and a purpose. In this passage,“the power” of signs and wonders seems to
mean the powerwith which they impressedthe beholders: more or less it is an
interpretation of ἔργῳ. So “the power” of the Holy Ghostmeans the influence
with which the Holy Spirit accompaniedthe preaching of the Gospel:more or
less it answers to λόγῳ: see 1 Thessalonians1:5 and cf. the ἀπόδείξει
πνεύματος κ. δυνάμεως, 1 Corinthians 2:4. ὥστε με κ.τ.λ. “The result of
Christ’s working through His Apostle is here statedas if the preceding
sentence had been affirmative in form as well as sense” (Gifford). ἀπὸ
Ἱερουσαλὴμ:this agrees with Acts 9:26-29, but this, of course, does not prove

that it was borrowedfrom that passage. Evenif Paul beganhis ministry at
Damascus, he might quite well speak as he does here, for it is not its
chronology, but its range, he is describing; and to his mind Jerusalem(to
which, if let alone, he would have devoted himself, see Acts 22:18-22)was its
point of departure. καὶ κύκλῳ:most modern commentators have rendered
this as if it were τοῦ κύκλῳ—fromJerusalemand its vicinity, by which they
mean Syria (though some would include Arabia, Galatians 1:17): for this use
of κύκλῳ see Genesis 35:5, Jdt 1:2. But most Greek commentators render as
in the A.V.—“and round about unto Illyricum”. This is the interpretation
takenby Hofmann and by S. and H., and is illustrated by Xen., Anab., vii., i.,
14 (quoted by the latter): πότερα διὰ τοῦ ἱεροῦ ὄρους δέοι πορεύεσθαι,
πορεύεσθαι, ἢ κύκλῳ διὰ μέσης τῆς Θράκης. μέχρι τοῦ Ἰλλυρικοῦ can (so far
as μέχρι is concerned)either exclude or include Illyricum. Part of the country
so called may have been traversedby Paul in the journey alluded to in Acts
20:1 f. (διελθὼν δὲ τὰ μέρη ἐκεῖνα), but the language would be satisfiedif he
had come in sight of Illyricum as he would do in his westwardjourney
through Macedonia. πεπληρωκέναι τὸ εὐαγγ. τοῦ Χριστοῦ: have fulfilled
(fully preached) the Gospelof Christ. Cf. Colossians1:25. Paul had done this
in the sense in which it was required of an Apostle, whose vocation(to judge
from Paul’s practice)was to lay the foundation of a church in the chief centres
of population, and as soonas the new community was capable of self-
propagation, to move on.
Cambridge Bible for Schools andColleges
18. For I will not dare, &c.]This ver. may be paraphrased, “To justify this
exultation, I need not presumptuously intrude on the work of others, putting
in a false claim to credit for that work: I need only speak ofwhat Christ has
done through my personalefforts, both of preaching and miracle, in bringing
Gentile converts to Him, &c.” The sentence evidently glides from the negative
to the positive in the course of this verse.
which Christ hath—wrought] St Paul recognizesthe Saviour as the personal
and present Worker. Cp. Matthew 28:20, and the suggestive words (Acts 1:1)

“all that Jesus beganto do and teach”—as ifHis doing and teaching continued
in the work of His messengers. Cp. also 1 Corinthians 15:10;Galatians 2:20.
me] Emphatic in the Greek.
obedient] To the Gospel. See on Romans 10:3.
deed] Specially (see next verse)deeds of miracle. Cp. Acts 13:9-12;Acts 14:8-
10; Acts 15:12; Acts 16:18;Acts 19:11-12;Acts 20:10-12;Acts 28:3-9. St Paul
elsewhere distinctly claims miraculous gifts, 1 Corinthians 14:18;2
Corinthians 12:12. In his life and teaching, as in the whole of Scripture, the
natural and the supernatural are inextricably interwoven: the strongest
reality of practicalplans and efforts, and the most vigorous reasonings,stand
linked with open referencesto, and cogentproofs of, the specialpresence
around him of “the powers of the world to come.”
Bengel's Gnomen
Romans 15:18. Οὐ γὰρ τολμήσω, for I will not dare) That is, my mind shrinks
[from speaking of the things wrought by me] when unaccompaniedwith
[except when accompaniedwith] Divine influence.—λαλεῖν τι, to speak
anything) to mention anything, that I have accomplished, or rather, to preach
the doctrine of the Gospel, for the expressionis abbreviated, in this manner; I
will not dare to speak any (or do any) of those things which Christ (would not
speak, or) do by me; for, by word and deed, follows. The Inspiration
[Theopneustia]of Paul is here marked: 2 Corinthians 13:3.
Pulpit Commentary
Verses 18, 19. - For I will not dare to speak ofany of those things which Christ
hath not wrought through me unto the obedience of the Gentiles (meaning, I
will not dare to speak, ofany mere doings of my own, but only of those in
which the powerof Christ working through my ministry has been displayed)

by word and deed, by the powerof 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 accompaniedhis ministry, as to
something familiar and acknowledged, so as to suggestthe idea of their having
been more frequent than we might gather from the Acts of the Apostles. Had
the alleged"signs and wonders" beenunreal, we might have expectedthem to
be made more of in the subsequent narrative of an admirer than in
contemporary letters), by the powerof the Spirit of God (al. the Holy Spirit.
This power, if takenas distinct from that of signs and wonders, may denote
the powerof the Holy Spirit displayed in the conversionof believers, and the
gifts bestowedupon them); so that from Jerusalem, and round about as far as
Illyricum, I have fully preached(literally, I have fulfilled) the gospelofChrist.
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 Jerusalemfirst, as being the originalhome of the gospelin the East,
and, indeed, the first scene of his own preaching in fellowshipwith 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 westernlimit 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 westthan Betted, which is, however, not
far off; and he might possibly mean here only to say that he had extended the
gospelto 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 contemplateda journey to Spain. Hence, the
narrative of Acts not being an exhaustive history, it may be supposed that he
had on some occasionextended his operations from Macedonia to Illyricum,
as he may wellhave done on his visit to the latter mentioned in Acts 20:1-3,
where διελθὼν τὰ μέρη ἐκεῖνα allows for a visit into Illyricum.

Romans 15:17 I have therefore whereof I may glory
through Jesus Christin those things which pertain to
God.
BIBLEHUB COMMENTARY
Ellicott's Commentary for English Readers
(17) This is really the title on which I rest my claim. I can boastof a specially
sacredoffice and ministry, given to me by Christ, and not merely of my own
devising. The sphere of this office is a religious sphere, it relates to “the things
pertaining to God.”
Matthew Henry's Concise Commentary
15:14-21 The apostle was persuadedthat 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, becauseGodhad appointed
him the minister of Christ to the Gentiles. Paul preachedto them; but what
made them sacrifices to God, was, their sanctification;not his work, but the
work of the Holy Ghost: unholy things cannever be pleasing to the holy God.
The conversionof souls pertains unto God; therefore it is the matter of Paul's
glorying, not the things of the flesh. But though a greatpreacher, he could not
make one soul obedient, further than the Spirit of God accompaniedhis
labours. He principally soughtthe goodof those that sat in darkness.
Whatevergood we do, it is Christ who does it by us.
Barnes'Notes on the Bible

I have therefore ... - I have cause ofglorying. I have cause ofrejoicing that
God has made me a minister to the Gentiles, and that he has given me such
successamong them. The ground of this he states in Romans 15:18-22.
Glory - Of "boasting" καύχησινkauchēsin, the word usually rendered
"boasting");James 4:16; Romans 3:27; 2 Corinthians 7:14; 2 Corinthians
8:24; 2 Corinthians 9:3-4; 2 Corinthians 10:15;2 Corinthians 11:10, 2
Corinthians 11:17. It means also "praise, thanksgiving," and"joy;" 1
Corinthians 15:31; 2 Corinthians 1:12; 2 Corinthians 7:4; 2 Corinthians 8:24;
1 Thessalonians 2:19. This is its meaning here, that the apostle had great cause
of "rejoicing" or"praise" that he had been so highly honored in the
appointment to this office, and in his successin it.
Through Jesus Christ - By the assistance ofJesus Christ; ascribing his success
among the Gentiles to the aid which Jesus Christ had rendered him.
In those things which pertain to God - Compare Hebrews 5:1. The things of
religion; the things which Godhas commanded, and which pertain to his
honor and glory. They were not things which pertained to "Paul," but to
"God:" not workedby Paul, but by Jesus Christ; yet he might rejoice that he
had been the means of diffusing so far those blessings. The successofa
minister is not for "his own" praises, but for the honor of God; not by his skill
or power, but by the aid of Jesus Christ; yet he may rejoice that "through"
him such blessings are conferredupon people.
Jamieson-Fausset-BrownBible Commentary
17. I have therefore whereofI may glory—or (adding the article, as the
reading seems to be), "I have my glorying."
through—"in"

Christ Jesus in those things which pertain to God—the things of the ministry
committed to me of God.
Matthew Poole's Commentary
q.d. Having receivedthis grace of apostleship, anti having had greatsuccessin
my labours, multitudes being converted by my ministry: I have whereofto
glory, or, I have matter of glorying and rejoicing. But then he adds, that this
glorying of his was not in himself, but in and
through Jesus Christ, by whose grace he did what he did: see 1 Corinthians
15:10. And also, that it was not in any thing that concernedhimself, but in
things pertaining to God, which concernedhis worship and service, and
wherein his ministry consisted. In the foregoing verse he described his
apostleshipin terms that were borrowed from the Levitical priesthood: and
here, contriving the same metaphor, he calleth the executionof his function, a
performing of things pertaining to God. which is that for which the priests of
old were ordained, Hebrews 5:1.
Gill's Exposition of the Entire Bible
I have therefore whereofI may glory,.... Notin himself, for he that taught
others not to glory in men, would not glory in himself; not in his carnal
descentand fleshly privileges; nor in his knowledge of, and compliance with,
the ceremonies ofthe law; nor in his legal, moral, and civil righteousness
before God; nor in his gifts and attainments, as merited and procured by
himself; nor in his labours in the ministry, and the successofit, as of himself:
but
through Jesus Christ; or "in Jesus Christ", as read the Vulgate Latin, Syriac,
and Arabic versions; in what Christ was unto him, wisdom, righteousness,
sanctification, and redemption: he could boastof what he had from him, and
through him, even of all spiritual blessings in him; and of a large measure of
grace he had receivedfrom him; and of great and eminent gifts Christ had

bestowedon him; he gloried in his cross, andboastedof a crucified Jesus,
whom others despised;and whom he made the subjectof his ministry, and
took delight in preaching: and freely ownedthat all he did was through Christ
strengthening him; and that all his successin his work was owing to him, and
of this he had to glory: and which was
in those things which pertain to God; not "with God", as the Syriac reads it;
for though in some casesit may be lawful to glory before men, yet not before
God, or in his presence:nor is it anything a man may glory in, not in his own
things, but in the things of God; in things relating to the Gospelof God, to the
pure preaching of it, to the furtherance and spread of it, and the
recommending of it to others; to the worship and ordinances of God, and a
spiritual attendance on them; to the grace of God, and the magnifying of that
in the business of salvation; and to the glory of God, which ought to be the
chief end of all actions, natural, moral, and religious, and whether private or
public. The apostle has chiefly reference to his ministerial function, and the
things of God relating to that, in which he was employed; see Hebrews 5:1.
Geneva Study Bible
{9} I have therefore whereofI may glory through Jesus Christ in those things
which pertain to God.
(9) He commends his apostleshiphighly by the effects, but yet in such a way
that even though he speaks allthings truly, he gives all the glory to God as the
only author: and he does not do this for his ownsake, but this rather, that
men might doubt less of the truth of the doctrine which he propounds to them.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Romans 15:17. How readily might what was said in Romans 15:16 carry with
it the appearance ofvain self-boasting!To obviate this, the apostle proceeds:I
have accordingly(in pursuance of the contents of Romans 15:16) the boasting
(τὴν καύχησιν, see the critical notes)in Christ Jesus in respectof my relation
to God; i.e., my boasting is something which, by virtue of my connectionwith
Christ (whose λειτουργός Iam, Romans 15:16), in my positiontowards God
(for I administer God’s gospelas an offering priest, Romans 15:16), properly
belongs to me. The ἔχω is prefixed with emphasis: it does not fail me, like a
something which one has not really as a possessionbut only ventures to
ascribe to himself; then follows with ἐν Χ. Ἰ. and τὰ πρ. τ. Θ., a twofold more
preciselydefined characterof this ethical possession, excluding everything
selfish.[22]Accordingly, we are not to explain as though ἐν Χ. Ἰ. bore the main
stress and it ran ἐν Χριστῷ οὖν τὴν καύχησινἔχω κ.τ.λ. (which is Fritzsche’s
objectionto the reading τὴν καύχ.);and καύχησις is neither here nor
elsewhere equivalentto καύχημα (materies gloriandi), but is gloriatio (comp. 1
Corinthians 15:31), and the article marks the definite self-boasting concerned,
which Paul makes (Romans 15:16; Romans 15:18). Reiche connects ἐν Χ. with
τ. καύχησιν, so that to τὸ καυχᾶσθαι ἐν Χ. is to be explained as the boasting
onselfof Christ (of the aid of Christ). Comp. also Ewald. Admissible
linguistically, since the constructionκαυχᾶσθαι ἐν(Romans 5:3, Romans 2:17;
Romans 2:23; Php 3:3) allowedthe annexation without the article;but at
variance with the sequel, where what is shown is not the right to boastof the
help of Christ (of this there is also in Romans 15:16 no mention), but this, that
Paul will never boasthimself otherwise than as simply the instrument of
Christ, that he thus has Christ only to thank for the καυχᾶσθαι,only through
Him is in the position to boast.
τὰ πρὸς τ. Θεόν] Comp. Hebrews 2:17; Hebrews 5:1. Semlerand Rückerttake
the article in a limiting sense:at leastbefore God. But the “at least” is not
expressed(τὰ γε πρ. τ. Θ., or πρὸς γε τ. Θ., or τὰ πρ. τ. Θ. γε), and Paul has
indeed actually here and elsewhere frequently boastedbefore men, and with
ample warrant, of his sacredcalling.

We may add that this whole assertionof his calling, Romans 15:17-21, so
naturally suggesteditselfto the apostle, whenhe was on the point of extending
his activity to Rome and beyond it to the extreme westof the Gentile world,
that there is no sufficient ground for seeking the occasionofit in the
circumstances and experiences ofthe Corinthian church at that time (so
especiallyRückert, comp. also Tholuck and Philippi); especiallysince it is
nowhere indicated in our epistle (not even in Romans 16:17), that at that time
(at a later epoch it was otherwise, Php 1:15 ff.) anti-Pauline efforts had
occurredin Rome, such as had emergedin Corinth. See Introd. § 3.
[22] Notexactly specially“the consciousnessofsuperior knowledge or
singular spirituality,” Hofmann. Comp. generally1 Corinthians 15:10.
Expositor's Greek Testament
Romans 15:17. ἔχω οὖν καύχησιν:I have therefore ground of boasting. In
spite of the apologetic tone of Romans 15:14 f. Paul is not without confidence
in writing to the Romans. But there is no personalassumption in this; for he
has it only in Christ Jesus, and only τὰ πρὸς τὸν θεόν in his relations to God.
Cf. Hebrews 2:17; Hebrews 5:1.
Cambridge Bible for Schools andColleges
17. I have therefore, &c.]Lit., with the best reading, I have therefore my
exultation in Christ Jesus as to things God-ward. The words “I have” are
slightly emphatic, indicating the reality of his commission, labours, and
success;and so the reality of his right to speak as a Teacherto the Roman
Christians.
glory] He exults in the “grace givento him,” (Romans 15:15-16), and in its
results (Romans 15:19).

through] Lit., and better, in. It is as in union with Christ that he labours, and
so his exultation is “in Christ.”
Bengel's Gnomen
Romans 15:17. Καύχησιν, glorying) Paul had a large heart; so he says at
Romans 15:15, more boldly, and Romans 15:20, “I have strived ambitiously,”
φιλοτιμούμενον.—ἐνΧριστῷ Ἰησοῦ, in Christ Jesus)This is explained in the
following verse. My glorying with respectto those things, which pertain to
God, has been made to rest[rests] in Christ Jesus.—τὰ πρὸς Θεὸν, in those
things, which pertain to God) Paul makes this limitation; otherwise he was
poor and an outcastin the world, 1 Corinthians 4:9, etc.
Pulpit Commentary
Verse 17. - I have therefore whereofI may glory through (rather, I have my
boasting in) Christ Jesus in the things that pertain unto God (τὰ πρὸς Θεόν -
the same phrase as is used in Hebrews 5:1 with reference to priestly service).
St. Paul's purpose in this and the four following verses is to allege proofof his
being a true apostle with a right to speak with authority to the Gentiles. It is
evident, he says, from the extent and successofmy apostolic labours, and the
powerof God that has accompaniedthem. So also, still more earnestlyand at
length, in 2 Corinthians 11. and 12. As to his reasonfor frequently thus
insisting on his true apostleship, and for asserting it in writing to the Romans,
see note on Romans 1:1.
Vincent's Word Studies
WhereofI may glory (τὴν καύχησιν)
Rather, as Rev., my glorying, denoting the act. The ground of glorying would
be καύχημα as in Romans 4:2; Galatians 6:4, etc.
Those things which pertain to God (τὰ πρὸς τὸν Θεόν)

A technicalphrase in Jewishliturgical language to denote the functions of
worship (Hebrews 2:17; Hebrews 5:1). According with the sacerdotalideas of
the previous verse.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Romans 15:17 Therefore in Christ Jesus I have found reasonfor boasting in
things pertaining to God. (NASB: Lockman)
Greek:echo (1SPAI) oun (ten) kauchsin en Christo Iesoueis ta pros ton
theon:
Amplified: In Christ Jesus, then, I have legitimate reasonto glory (exult) in
my work for God [in what through Christ Jesus I have accomplished
concerning the things of God]. (Amplified Bible - Lockman)
NLT: So it is right for me to be enthusiastic about all Christ Jesus has done
through me in my service to God. (NLT - Tyndale House)
Phillips: And I think I have something to be proud of (through Christ, of
course)in my work for God. (Phillips: Touchstone)

Wuest: I have therefore my glorifying in Christ Jesus with reference to the
things which pertain to God.
Young's Literal: I have, then, a boasting in Christ Jesus, in the things
pertaining to God,
THEREFOREIN CHRIST JESUS I HAVE FOUND REASON FOR
BOASTING IN THINGS PERTAINING TO GOD:echo oun (1SPAI ) oun
(ten) kauchsinen Christo Iesou ta pros ton theon:
Ro 4:2; 2Corinthians 2:14, 15, 16; 3:4, 5, 6; 7:4; 11:16-30;12:1,11-21
Romans 15 Resources - Multiple Sermons and Commentaries
And I think I have something to be proud of (through Christ, of course)in my
work for God (Phillips)
So it is right for me to be enthusiastic about all Christ Jesus has done through
me in my service to God. (NLT)
Therefore introduces the "consequence". Because ofthis ministry of the
gospelof God to the Gentiles & their receptionof it and regenerationby the
Holy Spirit into saints… Because ofthis wonderfully successfulministry
among the Gentiles Paul says “I have a reasonfor boasting.” Paul always
boasts of what God has done, not in his ownhuman achievement.
Literally since "boasting" is a noun here, Paul says "I continually have
boasting".

There is a legitimate boasting, a justified glorying … Paul was proud of what
he had done for God in Christ Jesus. So the key to understanding Paul's
boastful attitude here is that is was "in Christ Jesus" & was not in himself or
his abilities. Paul demonstrated this fact clearly, for he did not talk about
himself nor about what he had done. He talked only about the things that
pertained to God, only about the things wrought through Jesus Christ.
"Paulwill glory only in what Christ has done through him. He is sure that
Christ has done greatthings through him, and he is gladthat he candraw
attention to those things. But he is not trying to attract adulation. It is what
Christ has done that is his theme." (Morris)
In terms of both the quantity and the quality of of his service—winning
converts, starting churches, writing books of the Bible!—Paul certainly could
have put togethera very impressive resume. But he was not interested in
bringing glory to himself. He knew that his apostleshipas such was a gift of
grace (v15b), that the gospelis the real powerthat saves (Ro 1:16-note;Ro
10:17-note), and that he owedhis accomplishments to God’s power working
through him (v19a).
“Seeing I have receivedthis office from God and am appointed a minister of
the Gospelto the Gentiles, I have confidence and rejoice.” Since in the
previous verses Paul has assertedhis divine appointment as an apostle, he
shows, in this and the following verses, that the assertionwas wellfounded, as
God had crownedhis labors with successandsealedhis ministry with signs
and wonders. Therefore, he was entitled as a minister of God to exhort and
admonish his brothers with the boldness and authority which he had used in
this letter.

Things pertaining to God (ta pros ton theon) means "with reference to what
concerns God". A technical phrase in Jewishliturgical language to denote the
functions of worship (Heb 2:17-note, Heb 5:1-note).
Hughes provides examples of a similar mindset in other greatsaints:
That is the way it has been for the great missionaryhearts that have followed
in Paul’s footsteps as well.
Raymond Lull, the brave missionary to the Moslems, livedby this famous
refrain: “I have one passion—itis He, it is He.”
Charles Wesleysang, “Thou, O Christ, art all I want, more than all in Thee I
find.”
It was said by Alexander Whyte of his long Saturday walks with Marcus
Dods, “Whateverwe started off with in our conversations, we soonmade
across country, somehow, to Jesus of Nazareth.”
“We preach always Him,” said Martin Luther; “this may seema limited and
monotonous subject, likely to be soonexhausted, but we are never at the end
of it.”
So it was with Paul. With Christ at the center, Paul could only boastof him.
(Hughes, R. K. Romans: Righteousnessfrom heaven. Preaching the Word.
Wheaton, Ill.: CrosswayBooks)

Romans 15:18 For I will not presume to speak ofanything except what Christ
has accomplishedthrough me, resulting in the obedience of the Gentiles by
word and deed, (NASB: Lockman)
Greek:ou gar tolmeso (1SFAI) ti lalein (PAN) on ou kateirgasato (3SAMI)
Christos di emou eis hupakoen ethnon logo kai ergo
Amplified: For[of course]I will not venture (presume) to speak thus of any
work except what Christ has actually done through me [as an instrument in
His hands] to win obedience from the Gentiles, by word and deed, (Amplified
Bible - Lockman)
NLT: I dare not boastof anything else. I have brought the Gentiles to God by
my messageandby the way I lived before them. (NLT - Tyndale House)
Phillips: I am not competent to speak of the work Christ has done through
others, but I do know that through me he has securedthe obedience of
Gentiles in word and deed (Phillips: Touchstone)
Wuest: ForI will not dare to be speaking concerning anything of the things
which Christ did not bring about through my agencyresulting in the
obedience of the Gentiles, by word and deed
Young's Literal: for I will not dare to speak anything of the things that Christ
did not work through me, to obedience of nations, by word and deed

FOR I WILL NOT (dare) PRESUME TO SPEAK OF ANYTHING EXCEPT
WHAT CHRIST HAS ACCOMPLISHED THROUGH ME : ou gartolmeso
(1SFAI) ti lalein (PAN) on ou kateirgasato(3SAMI)Christos di emou:
Proverbs 25:14; 2Corinthians 10:13, 14, 15, 16, 17, 18; 11:31;12:6; Jude 1:9
what Christ: Mark 16:20; Acts 14:27;15:4,12;21:19; Gal 2:8; 1Corinthians
3:6, 7, 8, 9; 2Corinthians 3:1, 2, 3; 6:1
GIVING GLORY
TO WHOM IT IS DUE
This verse is a an excellentexample of Jesus'command in Matthew 5:16 to
Let your light shine (aorist imperative = do this! It is "urgent!" Do it in the
powerof the Spirit, not in dependence on the fallen flesh -- Why? First, you
can't! Second, the flesh would want the glory!) before men in such a way(This
is the keyqualifier, the main "asterisk" -don't draw attention to yourself!)
that they may see your goodworks, and glorify your Fatherwho is in heaven.
(note)
For (gar) is a term of explanation, which should stimulate us to ask what Paul
is explaining?
"If any part of my ministry does not stem from God's work through me, I
don't even want to talk about it. I have nothing to say about it. It isn't even
worth mentioning."

I will not talk about anything I did myself. I will talk only about what Christ
has done through me. Paul is totally dependent upon Jesus Christ for ministry
(initiation & empowerment & effect). He was learned that the strength and
powerof the ministry did not restin his background, or his training, or his
abilities in any sense. He had learned to reckonupon the indwelling life of
Jesus Christ and to know that God canuse any man, any woman, any person,
any human being, that all God wants is a vessel, no matter what it may be like,
and that God can, if that vesselis available to Him, manifest through it all the
marvelous powerof his ministry and life. This is the secret!That's worth
presuming to speak about!
And so Paul did in fact teachthat there was a proper "boasting" (2Cor12:5,
9; Gal 6:14; 1Cor1:31) . When you meet a man or a woman who is willing to
trust God to work through them, there is no limit to what God can do. This is
the secretofPaul's ministry. It's as if Paul pictures himself as a conduit,
through which the powerof God canflow unimpeded. No wonder Paul even
boastedabout his weaknessesforwhen he was weak the power of Christ was
perfectedin him (2Co 12:9-note; 2Cor12:10-note).
Accomplished (2716)(katergazomai[wordstudy])means to work out fully and
thoroughly, to accomplishor achieve an end, to finish or carry something to
its conclusion. To work so as to bring something to fulfillment or successful
completion and implies doing something with thoroughness. It means to do
that from which something results. This verb always means to complete the
effort and the work begun. Katergazomaiconveys the idea of achieving an
end, of carrying out to conclusionor until finished. Katergazomaidescribes
not the spirit in which the work is done, but the aim and issue—"carry
through" and so it represents the full and final bringing of an enterprise to a
successfulconclusion. RomanscholarStrabo (who wrote in Greek and lived
about sixty years before Christ) gives us insight into the word’s meaning,
using katergazomaito describe extraction of silver from mines.

Katergazomai- 22xin NT, 11xin Romans - Ro 1:27; 2:9; 4:15; 5:3; 7:8, 13,
15, 17, 18, 20; 15:18;1 Cor 5:3; 2 Cor4:17; 5:5; 7:10, 11;9:11; 12:12;Eph
6:13; Phil 2:12; Jas 1:3; 1 Pet 4:3
William Barclaysays that katergazomai"always has the idea of bringing to
completion. It is as if Paul says:“Don’t stop halfway; go on until the work of
salvationis fully wrought out in you.” No Christian should be satisfiedwith
anything less than the total benefits of the gospel." And so he translates this as
"carry to its perfect conclusion".
TDNT writes that katergazomaiis "found from the time of Sophocles, means
a. “to bear down to the ground,” “to overcome,”maintaining the older local
sense ofkata; b. “to work at,” “make.” Refinedby constantuse, it gradually
takes on the sense of the simple, so that the verb signifies working at, and
finally accomplishing a task." (TheologicalDictionaryofthe New Testament.
Eerdmans)
In Ro 5:3 Paul teaches that we can
"exult in our tribulations, knowing that tribulation brings about (or
accomplishes)perseverance".(Romans 5:3-note)
In Philippians 2:12 Paul exhorts the Philippian believers to
work out (katergazomaiin the present imperative = as the pattern of your life,
the generaldirection [not perfection!]) your salvationwith fear and
trembling", i.e., bring your salvationto completion "for it is God Who is at
work in you, both to will and to work for His goodpleasure (see note)

In (2Co 4:17) Paul tells us that
"momentary, light affliction is producing (or accomplishing or achieving the
end) for us an eternal weightof glory far beyond all comparison"
In (2Co 7:10) Paul uses katergazomaitwice to contrastwhat is accomplished
by godly vs worldly sorrow
"Forthe sorrow that is according to the will of GodPRODUCES a repentance
without regret, leading to salvation, but the sorrow of the world PRODUCES
death."
James uses this word to describe what is accomplishedwhen our faith is tested
(Jas 1:3) "knowing that the testing of your faith PRODUCES endurance."
This brief word study should help understand what Paul means when he
describes "whatChrist has accomplishedthrough" him.
Paul was simply God's "choseninstrument (vessel)" (Acts 9:15), His "vessel
for honor, sanctified, useful to the Master, prepared for every goodwork."
(2Ti 2:21-note)
And so we understand that the Gentile converts were wrought by Christ, not
by Paul. Christ used Paul’s “words and deeds” to reach the converts, but it
was Christ who workedin their hearts to convict and convert them. Paul took
no credit for himself. Lest he be misunderstood, he immediately explained, I

will not presume to speak ofanything exceptwhat Christ has accomplished
through me. In other words, he was not boasting in what he had accomplished
as an apostle but only in what Christ had accomplishedthrough him. In both
of his letters to the church at Corinth, Paul admonished the immature and
proud believers there: “Let him who boasts, boastin the Lord” (1Co1:31 2Co
10:17). Believers as God's ministers have NO right to take credit for ANY
spiritual effectwe have had, but every right to boast in what He Himself (and
only Him) has done through us.
The people God chooses & uses to accomplishHis will are His instruments
(see Acts 9:15 Jn 15:16), His masterpiece "createdIN Christ Jesus for good
works, which Godprepared beforehand, that we should walk in them" (Ep
2:10-note). Therefore no Christian canor should take personalcredit for what
God does through him. To do so would be as ludicrous as Leonardo da Vinci's
brush taking credit for the Mona Lisa!
William Barclay- Paul saw himself, in the scheme of things, as an instrument
in the hands of Christ. He did not talk of what he had done; but of what
Christ had done with him. He never saidof anything: "I did it." He always
said: "Christ used me to do it." It is told that the change in the life of D. L.
Moody came when he went to a meeting and heard a preachersay: "If only
one man would give himself entirely and without reserve to the Holy Spirit,
what that Spirit might do with him!" Moody said to himself: "Why should I
not be that man?" And all the world knows whatthe Spirit of God did with D.
L. Moody. It is when a man ceasesto think of what he can do and begins to
think of what Godcan do with him, that things begin to happen. (Romans 15 -
William Barclay's Daily Study Bible)
RESULTING IN THE OBEDIENCEOF THE GENTILES BYWORD AND
DEED:di emou eis hupakoenethnon logo kaiergo:

Ro 1:5; 6:17; 16:26; Matthew 28:18, 19, 20; Acts 26:20;2Corinthians 10:4,5;
Hebrews 5:9; 11:8) (by word: Colossians3:17;2Thessalonians2:17;James
1:22; 1John 3:18
NIV "By what I have said and done" = Paul's example
The preposition "eis" is used here to introduce a purpose so that what was
done was done with a view to producing obedience from the Gentiles.
Obedience (5218)(hupakoe [word study] from hupó = under + akoúo = hear)
(see the 6 uses in Romans) literally means "hearing under", that is, listening
from a subordinate position in which compliance with what is said is expected
and intended. Hupakoe speaks ofthe one hearing as being under the authority
of some one else. Thus, hupakoe comes to mean compliance (disposition to
yield to another) with the demands or requests of someone overus. Obedience
is submission or hearkening to a command. Obedience is the carrying out the
word and will of another person, especiallythe will of God.
Hupakoe conveys the picture of one listening and following instructions.
Submitting to that which is heard involves a change of attitude, forsaking the
tendency of the fallen nature to rebel againstDivine instructions and
commands and seeking God's will, not selfwill. Someone has said that a
"proof" that we are of the electis not an empty prating about how secure we
are once we believed, but rather how sensitive we are to the principle and
practice of obedience to Jesus.
Hodge - The obedience of the Gentiles is their belief of the Gospel. To obey the
Gospelis to receive it, for it commands belief." (Commentary on Romans)

If one is not obedient then it would be advisable to ponder Paul's warning in
(2Co 13:5-note). Faith alone saves, but the faith that saves is never alone. A
lifestyle of continual disobedience is cause to doubt whether one has ever truly
become a new creationin Christ (2Co 5:17 cp Gal5:19, 20, 21-see notes Gal
5:19; 20; 21;1Co 6:9, 10, 11).
Paul’s preaching resulted in the genuine obedience of the Gentiles. The gospel
not only calls men to faith in Christ as Saviorbut to obedience to Him as
Lord. (Ro 1:5-note, Ro 16:19-note, Ro 16:26-note).
In Romans 6:17 (note) Paul reminded believers in Rome “that though you
were slaves of sin, you became obedientfrom the heart to that form of
teaching to which you were committed”. In that context, obedience from the
heart is a synonym for saving faith.
"By word and deed" speak of Paul's personalintegrity. Paul preachedto the
Gentiles by word and deed.
Hodge agreesthat "by word & deed" applies to Paul not to the "obedience of
the Gentiles" and the (NKJV) translation favors this meaning translating it as
"things which Christ has not accomplishedthrough me, in word and deed, to
make the Gentiles obedient".
The NIV translates it in a similar way as "exceptwhat Christ has
accomplishedthrough me in leading the Gentiles to obey God by what I have
said and done".

The NLT paraphrases it in a similar way: "I have brought the Gentiles to God
by my messageand by the way I lived before them."
Paul's life was totally consistentwith his message,without hypocrisy or self
righteousness. There is no greaterdeterrent to the work of God than a
disparity in the life of a preacherbetweenthe messagehe proclaims and the
life he lives. What one's lips profess, the life must project.
Hughes gives an interesting analogy:"Paul "preachedthe entire 1,400 miles
from Jerusalemto Illyricum, which is in present-day Yugoslavia. Notbad—
especiallyin sandals!But Paul takes no credit. Christ did it through him. How
contrary this is to the way things usually happen. More often we are like the
Little Leaguerwho put all his sixty pounds into a ferocious swing and barely
connected. The ball scrapedby the bottom of the bat, jiggled straight back to
the pitcher, who groped and fumbled it. There was still plenty of time to nail
the batter at first, but the pitcher’s throw soaredhigh over the first baseman’s
head. The sluggerflew on towardsecondbase. Somebodyretrieved the ball.
The next throw sailedwildly into left field. The hitter swaggeredinto third,
puffing along with a man-sized grin, then continued on to cross home plate.
“Oh, boy,” he said, “that’s the first home run I ever hit in my whole life!”
That is so like us! We step to the plate for Jesus, barelytip the ball, but he
arranges for us to get home—and we take all the credit! If Paul had been
someone else, he could have become insufferable: “Did I tell you about my
Iconium escapade?Letme tell you … I was being stoned in Iconium because I
stoodtall for Jesus. I was always getting the stones—Barnabasalways
managedto save his pretty face. Well, I was really taking it, but I stood my
ground and didn’t flinch, and finally this guy threw a stone and put me down.
It would have killed most men, but not me! So there I was, lying on a rubbish
pile outside the city. Barnabas and the saints had all gone to pieces, but I was
awake, andI gotto laughing … What’s a little stoning? The Lord needs more
men, I guess.”(Hughes, R. K. Romans:Righteousness fromheaven. Preaching
the Word. Wheaton, Ill.: CrosswayBooks)

ALBERT BARNES
Verse 17
I have therefore … - I have cause of glorying. I have cause ofrejoicing that
God has made me a minister to the Gentiles, and that he has given me such
successamong them. The ground of this he states in Romans 15:18-22.
Glory - Of “boasting” καύχησινkauchēsinthe word usually rendered
“boasting”);James 4:16; Romans 3:27; 2 Corinthians 7:14; 2 Corinthians
8:24; 2 Corinthians 9:3-4; 2 Corinthians 10:15;2 Corinthians 11:10, 2
Corinthians 11:17. It means also “praise, thanksgiving,” and“joy;” 1
Corinthians 15:31; 2 Corinthians 1:12; 2 Corinthians 7:4; 2 Corinthians 8:24;
1 Thessalonians 2:19. This is its meaning here, that the apostle had great cause
of “rejoicing” or“praise” that he had been so highly honored in the
appointment to this office, and in his successin it.
Through Jesus Christ - By the assistance ofJesus Christ; ascribing his success
among the Gentiles to the aid which Jesus Christ had rendered him.
In those things which pertain to God - Compare Hebrews 5:1. The things of
religion; the things which Godhas commanded, and which pertain to his
honor and glory. They were not things which pertained to “Paul,” but to
“God:” not workedby Paul, but by Jesus Christ; yet he might rejoice that he
had been the means of diffusing so far those blessings. The successofa
minister is not for “his own” praises, but for the honor of God; not by his skill
or power, but by the aid of Jesus Christ; yet he may rejoice that “through”
him such blessings are conferredupon people.

Verse 18
For I will not dare to speak - I should be restrained; I should be afraid to
speak, if the thing were not as I have stated. I should be afraid to set up a
claim beyond what is strictly in accordancewith the truth.
Which Christ hath not wrought by me - I confine myself “strictly” to what I
have done. I do not arrogate to myself what Christ has done by others. I do
not exaggerate my own success, orclaim what others have accomplished.
To make the Gentiles obedient - To bring them to obey God in the gospel.
By word and deed - By preaching, and by all other means;by miracle, by
example, etc. The “deeds,” thatis, the “lives” of Christian ministers are often
as efficacious in bringing people to Christ as their public ministry.
Romans 15:17
A Right to Boast - Part 1
by Dr. Wayne A. Barber
Some people mention the exchangedlife, and they’re not teaching it like I
heard it years ago. It’s not the fact that I have a responsibility. They’re saying
that God does everything. We don’t even have to confess sin. I want you to
know that is just not so. We have a responsibility under grace. Romans 12:1

through 15:14 talks about our responsibility. It’s a two hundred percent
relationship. One hundred percent is my choosing to bow and serve the Lord
Jesus Christ, letting Him use me as a vessel. And then it’s one hundred
percent His power and His presence in my life. The two things work in
tandem. That’s what we’ve been talking about through Romans 15:14.
In Romans 15:14-16, Paulexplains why he has spokenin such a daring way to
Christians who he’s never seenor met before. You see, he is an apostle of the
Lord Jesus Christ. He explains the factthat the Gentile world will be his
offering that one day he wants to offer back to God. So in the likeness ofan
Old Testamenthigh priest he’s willing to pay whateverprice that is necessary
so that what God wants done through him can be done and that would be his
offering one day to the Lord. So he wrote very daringly and boldly to people
he’s never seenbefore, reminding them to be sensitive to the Lord Jesus so
that love of the Holy Spirit can make them sensitive to others around them.
Now in verse 17 they were going to talk about a right to boast. Paulhas some
boasting to do. There is a right that we have at certaintimes to boast. To
understand what I’m talking about, look at Romans 15:17. The Apostle Paul
is closing his letter and says, "Therefore in Christ Jesus I have found reason
for boasting in things pertaining to God." Now the word "boasting" there
comes from the root word kauchaomai, whichhas as its rootthe word "neck".
It refers to the attitude of boasting, but it comes from the word that means
neck. That’s interesting to me.
Have you ever seensomebodyjust stick his or her neck out and just boastand
be arrogant? When I was growing up I had a duck named "Dippy." It would
chase me around the house. This duck was very territorial and very proud. As
a matter of fact, I can remember that duck strutting around that yard as if to
say, "This is mine. Don’t touch it." Now, that picture you get in your mind of
that duck with his neck stuck out arrogantly and proudly walking around is

exactly the root of the understanding of the word kauchaomai, the word "to
boast."
Mostof the time we know that boasting is sinful, and it’s talkedagainstby the
Word of God. Jeremiah the prophet tells us the things we are not to boastin.
This is a tremendous verse that shows us what we’re not to boastabout. He
nails the three areas in which we do most of our boasting. When this verse was
translated into the Greek translationof the Old Testamentit used the word
kauchaomai, so we’re using the exactsame word here. Jeremiah 9:23 says,
"Thus says the Lord, ‘Let not a wise man boastof his wisdom, and let not the
mighty man boastof his might, let not a rich man boast of his riches."
Now look at what he says here. First of all, "Let not a wise man boastof his
wisdom," or his intellect. Man is not to boast in what he knows. Secondly,
"and let not the mighty man boast of his might," or his strength. Man is not to
boastin what he can do. Thirdly, "let not a rich man boast of his riches." Man
is not to boastin what he has.
If you’ll think about it those are the three areas, whetherin the religious
arena or the pagan arena, that men love to boast the most: what they know, in
what they can do, and in what they have. Put that in a spiritual context. What
we know is by revelation of the Holy Spirit of God. What we can do is by the
energy of the Holy Spirit of God. And what we have is by the grace of God.
We’re just stewards of what really is His property. So therefore, you begin to
see the foundation. Man is not to boastin himself. Man is only to boastin the
Lord.
Look at Jeremiah 9:24: "‘but let him who boasts boastof this, that he
understands and knows Me, that I am the Lord who exerciseslovingkindness,

justice, and righteousness onearth; for I delight in these things,’ declares the
Lord."
So there’s a wrong kind of boasting. James picks up on that. He says in James
4:16, "But as it is, you boastin your arrogance;all such boasting is evil." The
word for arrogance is the word alazoneia. It comes from the word alazon. It’s
a person who is an arrogantindividual. Have you ever been around people
like that? What they’re doing is, they’re boasting about what they really are
pretending to have. Now you put that in a spiritual context and it makes sense
immediately. Here’s a person who God has given strength to do something,
but boasts ofhis own strength. Here’s a person who has something, but thinks
he’s gottenit himself. He’s a personwho goes around trying to boastof
something that he should never be boasting about. So there is a wrong kind of
boasting. We’re never to boastat what we cando, what we know, or what we
have. God’s Word very clearly tells us that.
As a matter of fact, that’s a clearpicture of how God hates anything that has
to do with the flesh. That’s where most of our boasting is found. Look over in
1 Corinthians 1:26. We find the word kauchaomaiagain. We see Goddoes not
want anything of what man cando or what man has or what man knows. God
is the source ofall knowledge andwisdom. God is the source of all strength
and God is the source of all riches. 1 Corinthians 1:26-28 says, "Forconsider
your calling, brethren, that there were not many wise according to the flesh,
not many mighty, not many noble; but God has chosenthe foolish things of
the world to shame the wise, and Godhas chosenthe weak things of the world
to shame the things which are strong, and the base things of the world and the
despised, God has chosen, the things that are not, that He might nullify the
things that are, that no man should boast [kauchamomai]before God."
Then he goes onin verses 30 and 31 and says, "Butby His doing you are in
Christ Jesus, who became to us wisdom from God, and righteousness and

sanctification, and redemption, that, just as it is written, ‘Let him who boasts,
boastin the Lord.’" So you see that there’s a boasting that can be right but
most boasting is wrong. Most of the times we boastof the flesh—whatwe
know, what we have, what we cando—and that’s not right. We’re only to
boastin God, in who He is, what He’s done, and what He’s doing and what
He’s going to do. That becomes a right context for boasting. That’s what Paul
is saying in Romans 15:17. I have found a reasonto boastin things pertaining
to the Lord.
I think it’s important for us to understand when there is a right to boast.
When can we boast? Whatqualifies that? I want us to, first of all, look at the
characterof the man who’s writing this. Now of course the Holy Spirit of God
authored the scriptures through Paul. I’ve told you over and over againhow
awedI am with this man. I don’t praise him, but I do appreciate him. He’s a
man who did not get anything more than I gotwhen I gotsaved, nor did he
get anything less. But it just thrills me to see his life and how God used him, to
watchhis humility. He never points to himself. He always points to the Lord. I
want you to see his characterbecause the first point is "Who has the right to
boast?" I want us to look at the characterof the man writing this in Romans
15:17.
There are seventhings about his characterthat helped me to understand what
I must be in order for my boasting in the Lord to truly be pure and right and
not somehow secretlycalling attention to myself. You see, there’s a lot of right
things being said these days but in the wrong context. A lot of people say,
"Oh, we give God the glory." But while they’re using the right terms, they’re
using them to draw attention back to themselves. It’s like they’re at the
Olympics and they say, "Oh God! You’re here. We give you the silver medal,
but we get the gold medal." They’ll give tokenappreciation to God, but really
what they’re overwhelmedwith is what they have done for God, not what God
has done through them.

God says, "Don’tyou ever boastin what you know. Don’t boast in what you
can do. And don’t boastin what you have. You boastin Me, what I have given
you as far as understanding, what I can do through you, and what I have
personally been gracious enoughto entrust you with."
Well, Paul, to me, shows the characterofa man you can trust when he says
he’s giving glory to God. What makes the difference? You know, the thing
you’ve gotto remember is the Apostle Paul was so religious when the
Damascus Roadexperience came. Thenthree days afterwards Godsent him
out radically changed. Now listen to me. He had nothing left to brag about. In
all of his religious things that he did for God he had a lot to brag about. He
talks about them Philippians 3. He counts all of that as loss. The only thing he
has now to brag about is Christ—what Christ has done in his life, what Christ
has given to him to do in his life, what Christ has empoweredhim to do.
That’s all he has. His salvation has so radically changedhim, but I want to tell
you, it also has radically changedus. But some of us have not become aware of
that yet. We still like to give God the glory with one hand and on the other
hand take all of the credit we can possibly take. We haven’t come to realize we
wouldn’t be savedhad it not been for the grace of God. And anything that
gets done, He will do it whether I’m with Him or I’m not with Him. He gives
me the grace to participate in what He’s doing on this earth.
Let’s look at the seventhings that marked the Apostle Paul. We’ve learned it
from Romans;let’s go back and review it, just for the sake ofunderstanding.
Who has the right to boast? Firstof all, turn back to 1:1. The Apostle Paul
was a man who wantedonly what God wanted. That’s why I can trust him
when he says, "I’ve found things I can boastabout pertaining to God." I
believe him. The Apostle Paul did not have an agenda of his own. He did not
have some ministry he wantedto deify. He only wanted what God wantedin
his life. He started the book with this and setthe pattern for everything we’ve
studied. "Paul, a bond-servant of Christ Jesus."Nothing can be more
revealing of his love for Christ. Nothing canbe more revealing of his

willingness to submit to Christ than the word "bond-servant." He pulls it out
of the Old Testament, Deuteronomy15:12-17, particularly. It talks about the
slavery of that day. Slavery to us today and slaveryto them is so far
contrasting.
In those days, you treated a slave like you would treat your own son. You had
a responsibility towards those who were working for you. And on the seventh
year, the sabbaticalyear, they would setthat slave free. Well, that slave had a
choice to make. Nobody made him make the choice. He had a choice to make.
That choice was, was he going to go free or stay and be a lifetime slave to that
master. Of course, he would evaluate how this master had treatedhim, etc.
When he chose to stay they would have a public ceremonyand put a hole in
the earof that individual. Whereverhe went from that point on, he would be
marked as an individual who truly had chosento serve his master.
You’d see that personon the road and say, "You know that man was setfree
last year, but in the freedom to make his own choice—notbeing made to—he
chose to become a lifelong servant to that man. Oh, how he loves his master."
That’s exactlywhat Paul is saying. "Nobodymade me make this choice. I
made it myself. I made a choice to become a lifetime slave to my Lord, Jesus
Christ." You know, it says over in Matthew that nobody can serve two
masters. You’ll love one and hate the other. Paul says, "Iknow what the other
master will do to me. I lived under its powerfor so long. But now I’ve been set
free from it. I made a choice. I’m going to be a slave to the Lord Jesus
Christ."
He was a man who wanted only what God wanted in his life. Now, you can
trust somebody’s giving glory to God when you find out that’s what their life
is made up of. They don’t come before God with their agenda. Theycome
before God to surrender to His. All they want to do is to please Him. All they

want is to spend their life causing Him to have great joy in their willingness to
obey. That persontruly can boastin the Lord.
Secondly, to follow up and build on that, he was a man who, as a slave to
Christ, was pure in his devotion to Christ. Look in Romans 1:9: "ForGod,
whom I serve in my spirit in the preaching of the gospelofHis Son." Now that
little phrase, "in my spirit," distinguishes Paul from someone who does what
looks goodon the outside but has an ulterior motive behind it. "The inner
man," "from the heart," and "in the spirit" were all similar terms to describe
the inner motivation of why a persondoes what they do.
There are two different thoughts on this. Some people equate the soul and the
spirit and you cando that. This would be fair with scripture. There are many
passagesthat equate the soul with the spirit. But I think overwhelmingly, to
me anyway, in the scripture the overwhelming context is that man is body,
soul, and spirit. Now I say that for a reason. In Hebrews 4:12 it says, "Forthe
word of God is living and active and sharper than any two-edgedsword, and
piercing as far as the division of the soul [psuche] and spirit [pneuma], of both
joints and marrow, and able to judge the thoughts and intentions of the
heart." This seems to be a division there in this particular context.
In 1 Thessalonians5:23 Paul says, "Now may the God of peace Himself
sanctify you entirely; and may your spirit and soul and body be preserved
complete, without blame at the coming of our Lord Jesus Christ." There are
contexts in scripture that seemto indicate that the soulish part of man is the
fleshly part of man. It’s the paganmindset apart from the influencing of the
Spirit of God. So when a persondoes something soulishly, he’s doing it out of
the energyof the flesh. When he does something in his spirit, he’s doing it with
a motivation to serve the one true God with a pure motive.

Over in 2 Timothy 1:3 Paul helps clarify this. He says, "I thank God, whom I
serve with a clearconscience."The word "clear" was surprising to me. It’s
the word katharos, whichmeans that which has been cleansed, that which is
unspoiled, that which does not have any defilement to it at all. What is he
saying? To me, if you put the two together, he says, "I serve God in my spirit
unspoiled by any of the pagan interests of my soul. I serve Him truly in the
innermost part of my being. I have no ulterior motive, no fleshly desire
whatsoever."
It’s like the Psalmistsaid in Psalm 9:1, "I will give thanks to the Lord with all
my heart." All of me is committed to Him. There’s nothing that I’m holding
back. There’s no other side interest here. You know, there was an Old
Testamentexample of someone just like Paul, and that was the man named
Caleb. In Numbers 14:24, He says, "But My servant Caleb, because he has
had a different spirit and has followedMe fully." I love that. He also says this
about Joshua later on: "The two have followedMe fully." It’s repeatedin
Deuteronomy 1:36: "becausehe [Caleb] has followedthe LORD fully." In
Joshua 14:14 it reads, "because he [Caleb]followedthe LORD God of Israel
fully."
In other words, there was no ulterior motive. There was no agenda other than
"GodI want to serve you. I want to obey you. Your agenda is my agenda and
I push mine aside to do what you want in my life day by day." That’s a man
who’s qualified to give all the glory to God. He has not got one ounce of flesh
in which he can brag about. He doesn’t want it. He’s decided againstit. He
only wants God to be God in his life.
Paul had that absolute pure devotion. He was a man who had only one agenda
as a slave of the Lord Jesus Christ. How many times in ministry do you see
people with soulish motives? They use emotion to stir results. They use
oratory to stir the elect. Paul said, "I do not come with eloquent words of

wisdom but in demonstration of the power of the Spirit of God." They use
gimmicks to stir the flesh of others and turn around and have the audacity to
give God the glory. There is no glory in that. It’s what man cando and they’ve
askedGodto bless it rather than what God alone has initiated and what God
has anointed.
Paul is a man you cantrust when he gives glory to God. He doesn’thave
anything in it for himself. He is overwhelmed at what God can do. He is not in
any way infatuated with his own self.
Thirdly, he was a man who realizedthat he was a debtor to Christ and the
gospel. Look in Romans 1:14: "I am under obligation [or, "I owe a debt"]
both to Greeks and to barbarians, both to the wise and to the foolish." Now
what he means by barbarians are not the cannibals. It means those who do not
have the Greek language.That’s what he’s talking about. He’s talking about
those who do not have the Greek culture. Paul said, "I’m under obligation." I
wonder how many of us who say, "Oh God, we give you the glory" really live
as if we owe a debt that we’re going to spend our lifetime paying. Mostof us
are spiritual on Mondays. On Wednesdays, forgetit. On Thursdays, maybe.
On Fridays, who knows. Thenon Sundays, "Oh God, we give you all the
glory!" There’s no sense ofthe fact that we didn’t deserve what we have and
we are under a debt. We owe our fellow man to take the goodnews of God’s
Word to the uttermost parts of the world.
Paul understood what few Christians in America understand. They live as if
somebody else owes them. Paul lived knowing he owedothers. He owed his
fellow man to let them know the goodnews had changedhim. He lived that
way. There was no other agenda. All of this ties together. There was no other
agenda in his life. He lived as a man possessedto pay the debt of taking the
goodnews of the Gospelto others in the will of God.

In Romans 1:16 he says, "ForI am not ashamed of the gospel." The word
"ashamed" is the word epaischunomai, which comes from epi, upon, and
aischunomai, shame. He has not brought shame upon himself. There’s no
humiliation to him that he’s out preaching the gospelof Jesus Christ. There
were some places in Acts when he went into a city, and they threw him out,
beat him up, and left him as dead. You’re thinking, "Paul, go home." Paul
gets up, wipes the blood off, shakes the dust off, and goes right back in the
city. And you’re thinking, "No, Paul, don’t go there." Every time he’d go into
a city he’d go to the synagogue,and a riot would break out. And you think,
"What’s this guy doing?" He was not ashamed, folks. He was not ashamed. It
didn’t matter where he was or what circumstance was there, he was in no way
humiliated by the messagethat had radically changedhis life. When a man
has that kind of vision and that kind of devotion, then, when he praises God, I
can acceptwhathe’s saying. He truly is giving glory to God. He doesn’t have
an ulterior agenda of somehow calling attention to himself.
Well fourth, he was a man who was conscious ofthe wickednessofhis own
flesh. Oh folks, it is the man who understands how wickedhis own flesh is that
I believe Goduses. He knew the wickedness ofhis own flesh. I used to think in
Romans 7:14-25 that Paul was lostduring that time. It sounded right to me
with the tenses and everything he’s saying. But going back now and studying
Romans I’ve changedmy mind completely. Of course, that’s not the issue of
chapter 7. It’s the law, being under the law. To me, I think he’s just being flat
out honest. He says in verse 14, "Forwe know that the Law is spiritual
([pneumatikos], that which pertains only to the spirit); but I am of flesh
[sarkikos], soldinto bondage to sin." Paul says, "There’s something that
happened back here. I wish I were just purely spiritual. But I’m not. I’ve got
something about me that’s calledthe body of sin, my flesh, and it is lured to
sin. It still wants to sin. I’m living daily understanding the wickedness ofmy
flesh."

He says in verse 18, "ForI know that nothing gooddwells in me, that is, in my
flesh." Then he says in verse 21, "I find then the principle that evil [kakos—
inherent evil] is present in me, the one who wishes to do good."
I think somehow overthe years God has over and over again tried to show
me, "If you don’t understand how wickedyour flesh is, how are you ever
going to learn to depend only and purely upon Me?" Severalyears ago a
speakerata Gideon Conference gotup to speak. When he walkedover to the
platform there was a beautifully decoratedbox with a big bow on it. He
thought, "Man, this is nice!" He had spokenat a lot of places, and he said,
"These people are appreciative of what I’ve done and somehow they’re going
to honor me with this gift." He took the wrapping and the bow off and then he
took the top of the box off and lookedinside, looking for something really nice
so he could thank the people for it. When he opened it up, there was nothing
there but filthy, soured, smelly rags and a little note that said, "We did not
come to hear you. We came to hear from the Lord." He said that for the first
time in his life it dawned on him, "It’s not by might and the power, not in
what a man can do, but it’s by my spirit," says the Lord.
That’s the key. A man that understands the wickedand deceptionof his flesh
is a man who God can use. That’s a man, when he gives glory to God, there’s
nothing in himself he’s bragging about. He knows the wickednessofhis own
flesh. He understands that, and he’s so appreciative of what God has done.
Fifth, he was a man who was conscious, notonly in the wickednessofhis flesh,
but also that suffering played a role in the light of eternal reward. He was
willing to pay whateverprice that came. Look at Romans 8:18: "ForI
considerthat the sufferings of this present time are not worthy to be
compared with the glory that is to be revealedto us." He’s a man who was
willing to endure the pain. Here’s a guy who the Jews did not trust at all. They
even brought the accusationwhenhe went over to Jerusalemthat he brought

a Gentile behind the wall of petition, which causedfive years of imprisonment
on a false charge. They hated him. They said he was preaching againsttheir
law. He wasn’t. He was just trying to help them understand it. He was
preaching againstthe temple. He wasn’t. He was just trying to show them the
body is the temple of the Holy Spirit. He was taking what they had always
seenas the shadow and was trying to show them the substance that was
pointing to. But they all accusedhim.
The Gentiles were afraid of him because he was the one persecuting the
Church. So all of a sudden, he’s a believer. The Jews won’t have him. The
Gentiles won’t have him. He’s a man without a country. He’s a man who’s
suffered greatly, tremendous persecution. I Corinthians 11 talks about all the
marks that he bore on his body. But he’s a man who says, "I’m not even
willing to talk about it. Becauseit’s not worthy to be compared with the glory
that is to come."
In Philippians 3 he was sick ofall that religious stuff that he used to be in.
Folks, I wish some times we could just getsick, sick, sick ofreligious stuff and
understand that Christianity is a relationship. I don’t know what it’s going to
take. I wonderwhat it’s going to take to getus so sick of religious garbage,
baggage, that we start walking in a love relationship with Christ, just seeing
what He and He alone can do in and through us, becoming a part of what He’s
up to in our lives. I guarantee the persecutionthat comes will be wellworth it
because you’re living in the promise of what’s to come in the future. You
know the earnestof your inheritance is now but the down payment. The full
payment is coming later on. Paul was willing to make that kind of choice. He
was willing to be laughed at and embarrassedbecause he so loved Christ. He
acceptedthat as part of the turf. He knew it was coming. He was willing to be
light in the midst of a dark world because he knew the hope of the calling that
God had given to him. So therefore, when he said, "I have things to boast
about pertaining to the Lord," I perk up. He doesn’thave any flesh. He
doesn’t have any agenda otherthan what Godwants in his life.

Sixth, he was a man who had learnedthe secretof surrender. That’s why he
could say in Romans 12:1, "I urge you therefore, brethren, by the mercies of
God, to present your bodies a living and holy sacrifice, acceptable to God,
which is your spiritual service of worship." Why could he say that to them?
That’s what he had done. That’s his whole life. He says in Galatians 6:14,
"But may it never be that I should boast, exceptin the cross of our Lord Jesus
Christ, through which the world has been crucified to me, and I to the world."
The world has been crucified to me. I’ve been saved. I’m not of it anymore.
But I crucified myself to the world. I have chosennot to be a part of it. I’m in
it, but I’m not of it. Paul had learned the secretofsurrender. He was a man
who knew that Christ was the only one worthy to bow to.
The seventh thing is, he was a man who knew that only by God’s grace would
he be involved in the wonderful ministry to the Gentiles. I’ve saidit overand
over again;I’m going to keepsaying it: Paul did not getthere by his personal
striving. He got there because ofthe grace of God. It was not something he
planned. It was something God planned and allowedhim to be part of. He
says in Romans 12:3, "Forthrough the grace given to me...." He’s the apostle
to the Gentiles but only by the grace of God.
Listen to Galatians 1:1: "Paul, an apostle (not sent from men, nor through the
agencyof man, but through Jesus Christ, and God the Father)." Ephesians
1:1 says, "Paul, an apostle ofChrist Jesus by the will of God." Colossians 1:1,
"Paul, an apostle of Jesus Christ by the will of God." 1 Timothy 1:1 reads,
"Paul, an apostle of Christ Jesus according to the commandment of Godour
Savior, and of Christ Jesus, who is our hope." 2 Timothy 1:1 repeats, "Paul,
an apostle of Christ Jesus by the will of God."
He was the man who knew that the ministry that God had assignedhim to the
Gentile world was something he had received. It was not something he had

achieved. When you understand that, that’s when you cangive all of the glory
back to God. That’s when you can boastin God. Paul said, "I didn’t come up
with this. God came up with this. My ministry is received. It’s not something I
personally have achieved. I give all glory unto Him."
You know, it just doesn’tmake any sense to me to getup and praise God with
one side of my mouth but wanting the personalcredit in the other side. It
doesn’t make any sense. Butyet that’s what I’ve done many times in my life.
You have. All of us have. Pure praise, boasting only in the Lord comes from
integrity of a characterthat has been broken just to know that if he doesn’t do
it it’s not going to getdone. Yes, I’m willing to obey. Yes, I’m willing to
surrender. But God, it’s you and when you do it, I’m going to give you the
glory for what you’ve done. You’re the one that’s doing it in my life. Paul had
no agenda but Christ. He wanted only what Christ wanted. He realized he
oweda debt to his fellow man. He was conscious ofthe wickedness ofhis flesh.
He was willing to pay whateverprice of suffering he must for the sake of
Christ. He knew that the only way to be free from himself was to surrender to
Christ daily. He knew he was involved in the ministry because ofthe grace of
God, therefore, he had found reasonto boastin things pertaining to God.
Who is it that really boasts in the Lord? The person who just comes to
understand that if it gets done, Godalone is going to have to do it. It’s a
person you could trust his giving glory unto God. Look at his life and his
character. That’ll tell you something about whether or not he truly is boasting
in the Lord
Romans 15:17-18
A Right to Boast - Part 2

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