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18.In order to make the Gentiles obedient, etc. These words prove what his object was, even to render his ministry approved by the Romans, that his doctrine might not be without fruit. He proves then by evidences that God by the presence of his power had given a testimony to his preaching, and in a manner sealed his apostleship, so that no one ought to have doubted, but, that he was appointed and sent by the Lord. The evidences were word, work, and miracles. It hence appears that the term work includes more than miracles. He at last concludes with this expression, through the power of the Spirit; by which he intimates that these things could not have been done without the Spirit being the author. In short, he declares that with regard to his teaching as well as his doing, he had such strength and energy in preaching Christ, that it was evidentlythe wonderful power of God, and that miracles were also added, which were seals to render the evidence more certain.
He mentions word and work in the first place, and then he states one kind of work, even the power of performing miracles. The same order is observed by Luke, when he says that Christ was mighty in word and work, (Luk_24:19;) and John says that Christ referred the Jews to his own works for a testimony of his divinity. (Joh_5:36.) Nor does he simply mention miracles, but gives them two designations. But instead of what he says here, the power of signs and of wonders, Peter has “ and signs and wonders.” (Act_2:22.) And doubtless they were testimonies of divine power to awaken men, that being struck with God’ power, they might admire and at the same time adore him; nor are they without an especial meaning, but intended to stimulate us, that we may understand what God is.
This is a striking passage respecting the benefit of miracles: they are designed to prepare men to reverence and to obey God. So you read in Mark, that the Lord confirmed the truth by the signs which followed. (Mar_16:20.) Luke declares in the Acts, that the Lord by miracles gave testimony to the word of his grace. (Act_14:3.) It is then evident that those miracles which bring glory to creatures and not to God, which secure credit to lies and not to God’ word, are from the devil. The power of the Spirit, which he mentions in the third place, I apply to both the preceding clauses. (454)
(454) Some, as [Beza ] and [Grotius ], understand by the last clause, “ the power of the Spirit of God,” the internal power of speaking with tongues, etc., and by “ and wonders,” the external work of healing the sick, etc. But this passage is evidently an instance of the Apostle’ usual mode of stating things. “” means preaching; and “” the doing of miracles. He first specifies the last, the work was that of “ and wonders;” and then he mentions what belongs to the first, and shows how it became effectual, that is, through the power of the Spirit. See a similar arrangement in 1Co_6:11; where he mentions washed, sanctified and justified; and then he mentions first what belongs to the last, “ the name of the Lord Jesus,” and afterwards what appertains to the first words, “ by the Spirit of our God.” “ and wonders” are often mentioned together: they designate the same things by different names: miracles were called “” because they were evidences of divine power, and they were called “” or prodigies, because they were not according to the course of nature, but were extraordinary things. By these words their design and character are set forth. — Ed.