Exegetical and Hermeneutical Commentary of Romans 1:11
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
11. that I may impart unto you some spiritual gift ] Some “ charisma.” The exact reference is not quite certain. It has been explained of miraculous gifts, which (on this view) St Paul desired to impart, by imposition of hands, to the Roman saints. And certainly it appears that these “gifts” were as a rule conveyed only by immediate apostolic ministry (and therefore only to Christians of the first age). See Act 8:14-17; Act 19:6. But the word charisma (“gift of grace,”) is used with the widest reference. See e.g. Rom 6:23, where it is Salvation itself. And from Rom 12:6 it appears that at least the “gift” of prophecy, or inspired preaching, was then possessed by Roman saints; (though to be sure no other miraculous gift is there named, and even this may have been received from Apostles elsewhere; as it was e.g. by Aquila, Rom 16:3). The sequel of this passage (esp. Rom 1:12; Rom 1:16,) points rather to the “gift” of holy intercourse, and above all to that of instruction. St Paul desires to “preach the Gospel” to the Roman believers; i.e. to do what in fact he does in this Epistle, “expound to them the way of Christ more perfectly,” “to the end they might be established,” by maturer and ampler knowledge of the eternal Truth.
Fuente: The Cambridge Bible for Schools and Colleges
For I long to see you – I earnestly desire to see you; compare Rom 15:23, Rom 15:32.
That I may impart – That I may give, or communicate to you.
Some spiritual gift – Some have understood this as referring to miraculous gifts, which it was supposed the apostles had the power of conferring on others. But this interpretation is forced and unnatural. There is no instance where this expression denotes the power of working miracles. Besides, the apostle in the next verse explains his meaning, That I may be comforted together by the mutual faith, etc. From this it appears that he desired to be among them to exercise the office of the ministry, to establish them in the gospel and to confirm their hopes. He expected that the preaching of the gospel would be the means of confirming them in the faith; and he desired to be the means of doing it. It was a wish of benevolence, and accords with what he says respecting his intended visit in Rom 15:29, And I am sure that when I come, I shall come in the fullness of the blessing of the gospel of Christ. To make known to them more fully the blessings of the gospel, and thus to impart spiritual gifts, was the design he had in view.
To the end … – With the design, or purpose.
Ye may be established – That is, that they might be confirmed in the truths of the gospel. This was one design of the ministry, that Christians may be established, or strengthened, Eph 4:13. It is not to have dominion ever their faith, but to be helpers of their joy, 2Co 1:24. Paul did not doubt that this part of his office might be fulfilled among the Romans, and he was desirous there also of making full proof of his ministry. His wish was to preach not simply where he must, but where he might. This is the nature of this work.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Some spiritual gift] This probably means some of the extraordinary gifts of the Holy Spirit, which, being given to them, might tend greatly to establish their faith in the Gospel of Christ; and it is very likely that such gifts were only conferred by means of apostles; and as the apostle had not yet been at Rome, consequently the Roman Christians had not yet received any of these miraculous gifts, and thus they differed widely from all the other Churches which had been raised by the apostle’s ministry.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He declares his end in desiring to see them; it was not his own profit, but their edification.
By some spiritual gift, he means some one or other of those gifts of the Spirit, of which particular mention is made, 1Co 12:7-11.
To the end ye may be established: q.d. I do not intend to bring any new doctrine to you, but to confirm and establish you in that which you have already heard and received. Establishing grace is that which all Christians stand in need of. See Rom 16:25; 1Th 3:8,13; 2Th 2:15-17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11, 12. For I long to see you, thatI may impart to you some spiritual giftnot any supernaturalgift, as the next clause shows, and compare 1Co1:7.
to the end that ye may beestablished.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I long to see you,…. Not the city of Rome, which was one of Austin’s three wishes to have seen in its glory; nor the emperor of it, nor the senate in it, nor its populous inhabitants, fine buildings, riches and grandeur; but the poor saints there, which were the excellent men of the earth, of the whole Roman empire, and in whom was his delight: his desire to see them was not to gratify his curiosity, nor to spend his time in idle chat with them, nor with a view to enrich himself by them; but, says he,
that I may impart some spiritual gift: not any extraordinary gift of the Spirit; but spiritual light, knowledge, peace, and comfort, through the exercise of his ministerial gift: whence it may be observed, that that which qualities men for the preaching of the word to the profit of others, is a gift, a gift by grace; a spiritual one, which comes from the Spirit of God, and may be, and is to be imparted to others in the free use and exercise of it; and that,
to the end that saints may be established; for such who are called by grace, need establishing. They are indeed in a safe state and condition; they are encircled in the arms of everlasting love, they are fixed in the hands of Christ, secured in an everlasting covenant, established on the rock of ages, and settled in a state from whence they can never fall: yet, notwithstanding this, they are sometimes very unstable in their hearts, in their frames, in the exercise of grace, and the discharge of duty, and in professing and adhering to the doctrines of the Gospel; wherefore they need establishing, as to a more firm persuasion of interest in the love of God, and in the covenant of grace, as to a more stable exercise of grace in Christ, and as to a more constant discharge of duty, and steady profession of adherence to the truths of the Gospel; to all which the ministration of the word has a tendency, with a divine blessing.
Fuente: John Gill’s Exposition of the Entire Bible
Impart (). Second aorist active subjunctive of , to share with one. See on Luke 3:11; 1Thess 2:8.
To the end ye may be established ( ). Final clause (common in Paul) with and the first aorist passive infinitive of for which verb see on Luke 22:32; 1Thess 3:3; 1Thess 3:13.
Fuente: Robertson’s Word Pictures in the New Testament
Some spiritual gift [ ] . Note the modesty in some. Carisma is a gift of grace [] a favor received without merit on the recipient’s part. Paul uses it both in this ordinary sense (ch. Act 5:15, 16; Act 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Rom 12:6; 1Co 1:7; 1Co 12:4, 31; 1Pe 4:10. In 1Ti 4:14; 2Ti 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist.
To the end ye may be established [ ] . Not that I may establish you. The modest use of the passive leaves out of view Paul ‘s personal part. For established, see on Luk 22:32; 1Pe 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine.
Fuente: Vincent’s Word Studies in the New Testament
1) “For I long to see you,” (epipotho gar idein humas) “For I hold a longing to see you all,” to be with you face to face, and hand to hand, Joh 13:35. This expresses a longing care for brethren far away, in regions beyond, 2Co 10:16.
2) “That I may impart unto you some spiritual gift,” (hina ti metada charisma humin pneumatikon) “in order that I may dole out to you all (or each) some charismatic (spiritual) gift.” Desire for fellowship of others should be motivated by a desire to help them, to cheer or strengthen them, or to share some blessing with them, unselfishly, Rom 1:13-16; Rom 15:28-33.
3) “To the end ye may be established,” (eis to sterichthenai humas) “in order that you all may be established, balanced, or stabilized,” Joh 15:11; Joh 16:33.
Fuente: Garner-Howes Baptist Commentary
11. For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts (34) he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Rom 12:3
To confirm you, etc. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Eph 4:13.)
(34) The words, τι χάρισμα πνευματικὸν, some spiritual gift, or benefit, seem to be of general import. Some, such as [ Chalmers ] and [ Haldane ], have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place : χάρισμα, in the plural number, is used to designate miraculous powers. 1Co 12:9; and τὰ πνευματικά mean the same, 1Co 14:1. But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying. — Ed.
Fuente: Calvin’s Complete Commentary
(11) That I may impart unto you some spiritual gift.Such gifts as would naturally flow to one Christian (or to many collectively) from the personal presence and warm sympathy of another; in St. Pauls case, heightened in proportion to the wealth and elevation of his own spiritual consciousness and life. His head and his heart alike are full to overflowing, and he longs to disburthen himself and impart some of these riches to the Romans. Inasmuch as he regards all his own religious advancement and experience as the result of the Spirit working within him, he calls the fruits of that advancement and experience spiritual gifts. All the apostolic giftsmiraculous as well as non-miraculouswould be included in this expression. Indeed, we may believe that the Apostle would hardly draw the distinction that we do between the two kinds. Both alike were in his eyes the direct gift of the Spirit.
To the end ye may be established.That they may grow and be confirmed and strengthened in the faith. As a rule the great outpouring of spiritual gifts was at the first foundation of a church. St. Paul was not the founder of the church at Rome, but he hoped to be able to contribute to its advance and consolidation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Some spiritual gift Tholuck denies that this means a supernatural or charismatic gift or endowment, but incorrectly. Had Paul alluded to Christian graces he would have hardly limited his language to one grace, but have desired every grace. Besides the word impart, and the fact that it required his personal presence, show that a charism bestowed by apostolic hands was the thing meant.
Established To establish or confirm was the purpose of spiritual gifts. (Mar 16:20; 1Co 14:22.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I long to see you, that I may impart to you some spiritual gift, to the end you may be established,’
And we now learn why he wants to go to Rome. It is because he wants to ensure that they are established as a result of the impartation to them by him of ‘some spiritual gift’, that is, a gift coming from the Spirit and wrought by the Spirit. Such gifts are outlined in Rom 12:6-8. They include gifts of ministry and service, prophesying, serving, teaching, liberal giving, administering, showing cheerful compassion. And he wants to impart such gifts to them, one here and one there. He wants every one of them, as a result of his coming, to be exercising at least one of these spiritual gifts so that they might go forward with confidence, useful and established firmly in the way of Christ. Whether they were to be conveyed through his ministry, or by some other means, he did not say.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 1:11. Some spiritual gift That the Jews were the outward worshippers of the true God, and had been for many ages his people nominally, could not be denied by the Christians; whereupon the former were apt to persuade their convert Gentiles, that the Messiah was promised and sent to the Jewish nation alone, and that the Gentiles could claim or have no benefit by him; or if they were to receive any benefit by the Messiah, they were yet bound to observe the law of Moses, which was the way of worship prescribed by God to his people. This in several places very much shook the Gentile converts. St. Paul makes it his business in this epistle (as we have observed in the introduction) to prove that the blessings of the Messiah were intended for the Gentiles as well as the Jews; and that to make any one partaker of the benefits and privileges of the Gospel, there was nothing more required than to believe and obey it: and accordingly here, in the entrance of the epistle, he wishes to come to Rome, that, by imparting some miraculous gifts of the Holy Ghost to them, they might be established in the true notion of Christianity, against all attempts of Jews, who would either exclude them from the privileges of it, or bring them under the law of Moses. So where St. Paul expresses his care that the Colossians should be established in the faith, it is visible by the context that what he opposed was Judaism. The Corinthians, who had enjoyed the presence of St. Paul, abounded in spiritual gifts. See 1Co 1:7; 1Co 12:1; 1Co 12:31; 1Co 14:1; 1Co 14:40. So did the Galatians likewise; and indeed all those churches, which had enjoyed the presence of any of the apostles,had peculiar advantages in this from the laying on of their hands; for it was the particular office of the apostles to bestow miraculous gifts by this method (Act 8:17; Act 8:40; Act 19:6.). But as yet the Romans were greatly inferior to other churches in this respect; for which reason the Apostle, in the 12th chapter, makes a very beautiful mention of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these the testimony of Christ was strongly confirmed among them. See Locke, Bengelius, and Bos.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 1:11 . ] not valde cupio, but denoting the direction of the longing. Comp on 2Co 5:2 ; Phi 1:8 .
] Paul calls that, which he intends to communicate to the Romans through his longed-for personal presence among them ( ; comp Act 19:21 ; Act 28:20 ) a spiritual gift of grace ; because in his apprehension all such instruction, comfort, joy, strengthening, etc., as are produced by means of his labours, are regarded not as procured by his own human individuality, but as a result which the works by means of him the gracious working of the Spirit, whose organ he is. While it was highly arbitrary in Toletus, Bengel, Michaelis and others to refer the expression to the apostolic miraculous gifts against which the in Rom 1:15 is conclusive it was a very gratuitous weakening of its force to explain it (as is done by Morus, Rosenmller, Kllner, Maier, Th. Schott) as a gift referring to the (human) spirit; “a gift for the inner life ,” Hofmann. In such an interpretation the specifically Christian point of view (1Co 12:4 ; comp , Eph 1:3 ) is left out of account; besides, would imply nothing characteristic in that case; for that Paul did not desire to communicate any gifts of another sort, e.g. external, would be taken for granted.
The expression . is modest ( , Oecumenius). Note also the arrangement by which the words are made to stand apart , and this delicate , the substantial , and the qualifying , are brought into the more special prominence. [365]
. ] Object of the intended communication of such a gift; that ye may be established , namely, in the Christian character and life. See Rom 1:12 ; comp Act 16:5 ; Rom 16:25 ; 1Th 3:2 . The is conceived as being divinely wrought by means of the Spirit, hence the passive expression; it was to be accomplished however, as Paul hoped, through him as the instrument of the Spirit. Mangold, p. 82, has, without any ground in the text, assumed that this establishment has reference to “their abandoning their Jewish-Christian scruples regarding the mission to the Gentiles ,” whereas Rom 1:12 rather testifies to the Pauline Christianity of the Romans. This remark applies also against Sabatier, p. 166, who understands “une conception de l’vangile de Jsus plus large et plus spirituelle.”
[365] On (instead of ), comp. 1Th 2:8 ; Tob 7:9 ; 2Ma 1:35 . So sometimes, although seldom, in classic authors, Herod. viii. 5, ix. 34; Xen. Anab. iv. 5, 5; Schaef. Melet. p. 21; Khner, II. i. p. 295.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
Ver. 11. That I may impart ] There is no envy in spiritual things, because they may be divided in solidum; one may have as much as another, and all alike. Scientiarum (sic et gratiavum) ea vis est naturae et quo plus doceas, et alteri de tuo largiare, eo ditior ac doctior fias, saith Bodina. Such is the nature and property of sciences and graces, that the more you communicate them, the more you increase them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] not ‘ I vehemently desire :’ does not intensify , but merely expresses the direction of the , see Herod. v. 93, and compare such expressions as , Act 27:7 .
. ] That the here spoken of was no mere supernatural power of working in the Spirit, the whole context shews, as well as the meaning of the word itself in reff. And even if , barely taken, could ever (1Co 12:4 ; 1Co 12:9 are no examples, see there) mean technically a supernatural endowment of the Spirit , yet the epithet , and the object of imparting this , confirmation in the faith , would here preclude that meaning. Besides, Paul did not value the mere bestowal of these ‘gifts’ so highly, as to make it the subject of his earnest prayers incessantly. The gift alluded to was , as De Wette observes.
., spiritual : springing from the Spirit of God, and imparted to the spirit of man.
. . ] Knowing the trials to which they were exposed, and being conscious of the fulness of spiritual power for edification ( 2Co 13:10 ) given to him, he longed to impart some of it to them, that they might be confirmed. “The Apostle does not say ., for this belongs to God; see ch. Rom 16:25 . He is only the instrument: hence the passive.” Philippi.
Fuente: Henry Alford’s Greek Testament
Rom 1:11 . . The . . may be understood by reference to 1 Cor. chaps. 12 14 or Rom. chap. 12. No doubt, in substance, Paul imparts his spiritual gift through this epistle: what he wished to do for the Romans was to further their comprehension of the purpose of God in Jesus Christ a purpose the breadth and bearings of which were yet but imperfectly understood.
Fuente: The Expositors Greek Testament by Robertson
Romans
PAUL’S LONGING 1
Rom 1:11 – Rom 1:12
I am not wont to indulge in personal references in the pulpit, but I cannot but yield to the impulse to make an exception now, and to let our happy circumstances mould my remarks. I speak mainly to mine own people, and I must trust that other friends who may hear or read my words will forgive my doing so.
In taking such a text as this, I desire to shelter myself behind Paul, and in expounding his feelings to express my own, and to draw such lessons as may be helpful and profitable to us all. And so there are three things in this text that I desire to note: the manly expression of Christian affection; the lofty consciousness of the purpose of their meeting; and the lowly sense that there was much to be received as well as much to be given. A word or two about each of these things is all on which I can venture.
I. First, then, notice the manly expression of Christian affection which the Apostle allows himself here.
He had never been in Rome when he wrote these words; he had no personal relations with the believers there; he had never looked them in the face; there were no sympathy and confidence between them, as the growth of years. But still his heart went out towards them, and he was not ashamed to show it. ‘I long to see you,’-in the original the word expresses a very intense amount of yearning blended with something of regret that he had been so long kept from them.
Now it is not a good thing for people to make many professions of affection, and I think a public teacher has something better to do than to parade such feelings before his audiences. But there are exceptions to all rules, and I suppose I may venture to let my heart speak, and to say how gladly I come back to the old place, dear to me by so many sacred memories and associations, and how gladly I reknit the bonds of an affection which has been unbroken, and deepening on both sides through thirty long years.
Dear friends! let us together thank God to-day if He has knit our hearts together in mutual affection; and if you and I can look each other, as I believe we can, in the eyes, with the assurance that I see only the faces of friends, and that you see the face of one who gladly resumes the old work and associations.
But now, dear brethren, let us draw one lesson. Unless there be this manly, honest, though oftenest silent, Christian affection, the sooner you and I part the better. Unless it be in my heart I can do you no good. No man ever touched another with the sweet constraining forces that lie in Christ’s Gospel unless the heart of the speaker went out to grapple the hearts of the hearers. And no audience ever listen with any profit to a man when they come in the spirit of carping criticism, or of cold admiration, or of stolid indifference. There must be for this simple relationship which alone binds a Nonconformist preacher to his congregation, as a sine qua non of all higher things and of all spiritual good, a real, though oftenest it be a concealed, mutual affection and regard. We have to thank God for much of it; let us try to get more. That is all I want to say about the first point here.
II. Note the lofty consciousness of the purpose of their meeting.
Now that expression-a spiritual gift-in the New Testament has a variety of applications. Sometimes it refers to what we call miraculous endowments, sometimes it refers to what we may call official capacity; but here it is evidently neither the one nor the other of these more limited and special things, but the general idea of a divine operation upon the human spirit which fills it with Christian graces-knowledge, faith, love. Or, in simpler words, what Paul wanted to give them was a firmer grasp and fuller possession of Jesus Christ, His love and power, which would secure a deepening and strengthening of their whole Christian life. He was quite sure he had this to give, and that he could impart it, if they would listen to what he would say to them. But whilst thus he rises into the lofty conception of the purpose and possible result of his meeting the Roman Christians, he is just as conscious of the limitations of his power in the matter as he is of the greatness of his function. These are indicated plainly. The word which he employs here, ‘gift’ is never used in the New Testament for a thing that one man can give to another, but is always employed for the concrete results of the grace of God bestowed upon men. The very expression, then, shows that Paul thought of himself, not as the original giver, but simply as a channel through which was communicated what God had given. In the same direction points the adjective which accompanies the noun-a ‘ spiritual gift’-which probably describes the origin of the gift as being the Spirit of God, rather than defines the seat of it when received as being the spirit of the receiver. Notice, too, as bearing on the limits of Paul’s part in the gift, the propriety and delicacy of the language in his statement of the ultimate purpose of the gift. He does not say ‘that I may strengthen you,’ which might have sounded too egotistical, and would have assumed too much to himself, but he says ‘that ye may be strengthened,’ for the true strengthener is not Paul, but the Spirit of God.
So, on the one hand, the Christian teacher is bound to rise to the height of the consciousness of his lofty vocation as having in possession a gift that he can bestow; on the other hand, he is bound ever to remember the limitations within which that is true-viz. that the gift is not his, but God’s, and that the Spirit of the Lord is the true Giver of all the graces which may blossom when His word, ministered by human agents, is received into human hearts.
And, now, what are the lessons that I take from this? Two very simple ones. First, no Christian teacher has any business to open his mouth, unless he is sure that he has received something to impart to men as a gift from the Divine Spirit. To preach our doubts, to preach our own opinions, to preach poor platitudes, to talk about politics and morals and taste and literature and the like in the pulpit, is profanation and blasphemy. Let no man open his lips unless he can say: ‘The Lord hath showed me this; and this I bring to you as His word.’ Nor has a Christian organisation any right to exist, unless it recognises the communication and reception and further spreading of this spiritual gift as its great function. Churches which have lost that consciousness, and, instead of a divine gift, have little more to offer than formal worship, or music, or entertainments, or mere intellectual discourse, whether orthodox or ‘advanced,’ have no right to be; and by the law of the survival of the fittest will not long be. The one thing that warrants such a relationship as subsists between you and me is this, my consciousness that I have a message from God, and your belief that you hear such from my lips. Unless that be our bond the sooner these walls crumble, and this voice ceases, and these pews are emptied, the better. ‘I have,’ says, Paul, ‘a gift to impart; and I long to see you that I may impart it to you.’ Oh! for more, in all our pulpits, of that burdened consciousness of a divine message which needs the relief of speech, and longs with a longing caught from Christ to impart its richest treasures.
That is the one lesson. And the other one is this. Have you, dear friends, received the gift that I have, under the limitations already spoken of, to bestow? There are some of you who have listened to my voice ever since you were children-some of you, though not many, have heard it for well on to thirty years. Have you taken the thing that all these years I have been-God knows how poorly, but God knows how honestly-trying to bring to you? That is, have you taken Christ, and have you faith in Him? And, as for those of you who say that you are Christians, many blessings have passed between you and me through all these years; but, dear friends, has the chief blessing been attained? Are you being strengthened day by day for the burdens and the annoyances and the sorrows of life by your coming here? Do I do you any good in that way; are you better men than when we first met together? Is Christ dearer, and more real and nearer to you; and are your lives more transparently consecrated, more manifestly the result of a hidden union with Him? Do you walk in the world like the Master, because you are members of this congregation? If so, its purpose has been accomplished. If not, it has miserably failed.
I have said that I have to thank God for the unbroken affection that has knit us together. But what is the use of such love if it does not lead onwards to this? I have had enough, and more than enough, of what you call popularity and appreciation, undeserved enough, but rendered unstintedly by you. I do not care the snap of a finger for it by comparison with this other thing. And oh, dear brethren! if all that comes of our meeting here Sunday after Sunday is either praise or criticism of my poor words and ways, our relationship is a curse, and not a blessing, and we come together for the worse and not for the better. The purpose of the Church, and the purpose of the ministry, and the meaning of our assembling are, that spiritual gifts may be imparted, not by me alone, but by you, too, and by me in my place and measure, and if that purpose be not accomplished, all other purposes, that are accomplished, are of no account, and worse than nothing.
III. And now, lastly, note the lowly consciousness that much was to be received as well as much to be given.
Paul’s was a richly complicated nature-firm as a rock in its will, tremulously sensitive in its sympathies; like some strongly-rooted tree with its stable stem and a green cloud of fluttering foliage that moves in the lightest air. So his spirit rose and fell according to the reception that he met from his brethren, and the manifestation of their faith quickened and strengthened his.
And he is but one instance of a universal law. All teachers, the more genuine they are, the more sympathetic they are, are the more sensitive of their environment. The very oratorical temperament places a man at the mercy of surroundings. All earnest work has ever travelling with it as its shadow seasons of deep depression; and the Christian teacher does not escape these. I am not going to speak about myself, but this is unquestionably true, that every Elijah, after the mightiest effort of prophecy, is apt to cover his head in his mantle and to say, ‘Take me away; I am not better than my fathers.’ And when a man for thirty years, amidst all the changes incident to a great city congregation in that time, has to stand up Sunday after Sunday before the same people, and mark how some of them are stolidly indifferent, and note how others are dropping away from their faithfulness, and see empty places where loving forms used to sit-no wonder that the mood comes ever and anon, ‘Then, said I, surely I have laboured in vain and spent my strength for nought.’ The hearer reacts on the speaker quite as much as the speaker does on the hearer. If you have ice in the pews, that brings down the temperature up here. It is hard to be fervid amidst people that are all but dead. It is difficult to keep a fire alight when it is kindled on the top of an iceberg. And the unbelief and low-toned religion of a congregation are always pulling down the faith and the fervour of their minister, if he be better and holier, as they expect him to be, than they are.
‘He did not many works because of their unbelief.’ Christ knew the hampering and the restrictions of His power which came from being surrounded by a chill, unsympathetic environment. My strength and my weakness are largely due to you. And if you want your minister to preach better, and in all ways to do his work more joyfully and faithfully, the means lie largely in your own hands. Icy indifference, ill-natured interpretations, carping criticisms, swift forgetfulness of one’s words, all these things kill the fervour of the pulpit.
On the other hand, the true encouragement to give a man when he is trying to do God’s will, to preach Christ’s Gospel, is not to pat him on the back and say, ‘What a remarkable sermon that was of yours! what a genius! what an orator!’ not to go about praising it, but to come and say, ‘Thy words have led me to Christ, and from thee I have taken the gift of gifts.’
Dear brethren, the encouragement of the minister is in the conversion and the growth of the hearers. And I pray that in this new lease of united fellowship which we have taken out, be it longer or shorter-and advancing years tell me that at the longest it must be comparatively short-I may come to you ever more and more with the lofty and humbling consciousness that I have a message which Christ has given to me, and that you may come more and more receptive-not of my words, God forbid-but of Christ’s truth; and that so we may be helpers one of another, and encourage each other in the warfare and work to which we all are called and consecrated.
1 Preached after long absence on account of illness.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
long. Greek. epipothes. Elsewhere, 1Co 5:2; 1Co 9:14. Php 1:1, Php 1:8; Php 2:26. 1Th 3:6. 2Ti 1:4. Jam 4:5. 1Pe 2:2.
see. App-133.
that = in order that. Greek. hina.
impart. Greek. metadidomi. Elsewhere, Rom 12:8. Luk 3:11. Eph 4:28. 1Th 2:8.
unto = to.
spiritual. Greek. pneumatikos. See 1Co 12:1.
gift. Greek. charisma. App-184. Compare Rom 12:6. 1Co 12:4, &c.
to the end. Greek. eis. App-104.
established. Greek. sterizo. Elsewhere, Rom 16:25. Luk 9:51; Luk 16:26; Luk 22:32. 1Th 3:2, 1Th 3:13; 2Th 2:17; 2Th 3:3. Jam 5:8. 1Pe 5:10. 2Pe 1:12. Rev 3:2.
Fuente: Companion Bible Notes, Appendices and Graphics
11. ] not I vehemently desire: does not intensify, but merely expresses the direction of the , see Herod. v. 93, and compare such expressions as , Act 27:7.
.] That the here spoken of was no mere supernatural power of working in the Spirit, the whole context shews, as well as the meaning of the word itself in reff. And even if , barely taken, could ever (1Co 12:4; 1Co 12:9 are no examples, see there) mean technically a supernatural endowment of the Spirit, yet the epithet , and the object of imparting this , confirmation in the faith, would here preclude that meaning. Besides, Paul did not value the mere bestowal of these gifts so highly, as to make it the subject of his earnest prayers incessantly. The gift alluded to was , as De Wette observes.
., spiritual:-springing from the Spirit of God, and imparted to the spirit of man.
. .] Knowing the trials to which they were exposed, and being conscious of the fulness of spiritual power for edification (2Co 13:10) given to him, he longed to impart some of it to them, that they might be confirmed. The Apostle does not say ., for this belongs to God; see ch. Rom 16:25. He is only the instrument: hence the passive. Philippi.
Fuente: The Greek Testament
Rom 1:11. , I may impart), in your presence, by the preaching of the Gospel, Rom 1:15, by profitable discourses, by prayers, etc. Paul was not satisfied with writing an epistle in the meantime, but retained this purpose, ch. Rom 15:24. There is much greater advantage in being present, than in sending letters, when the former falls out so [when one can be present in person].- , spiritual gift) In these gifts, the Corinthians abounded, inasmuch as they had been favoured with the presence of Paul, 1Co 1:7; 1Co 12:1; 1Co 14:1; in like manner the Galatians, Gal 3:5. And those churches, which were gladdened by the presence of the apostles, had evidently distinguished privileges of this kind; for example, from the imposition of the apostles hands, Act 19:2; Act 19:6; Act 8:17-18; and 2Ti 1:6. But hitherto, at least, the Romans were much inferior in this respect; wherefore also the enumeration of gifts at ch. Rom 12:6-7, is extremely brief. He is, therefore, desirous to go to their assistance, that they may be established, for the testimony of Christ was confirmed by means of the gifts.-1Co 1:6. Peter had not, any more than Paul, visited Rome, before this epistle was written, as we learn from this passage, and indeed from the whole tenor of the epistle; since Peter, had he been at Rome, would have imparted, what Paul was desirous to impart, to the Romans. Furthermore, Baronius thinks that this epistle was written A.D. 58; whereas the martyrdom of Peter took place A.D. 67; therefore, if he was at Rome at all, he could not have remained long at Rome.-, to be established) He speaks modestly; It is the province of God to establish, ch. Rom 16:25. Paul intimates, that he is only the instrument.
Fuente: Gnomon of the New Testament
Rom 1:11
Rom 1:11
For I long to see you,- [He did not merely desire or wish to see them, but he longed for that privilege. He uses the word by which he describes the longing of Epaphroditus to be back at Philippi (Php 2:26), and, again, of his own longing to see Timothy, his faithful son in the gospel (2Ti 1:4). Such is the influence of the gospel that its family affections throw the light of love upon those who are faithful in Christ. In the case before us the longing has a purpose most practical.] With many of those then dwelling there he had labored at different points. Priscilla and Aquila, with whom he had dwelled and worked at tent-making, and whom he called my fellow-workers in Christ Jesus, who for my life laid down their own necks (Rom 16:3), were there. The list saluted in chapter 16 shows that there were many at this time in Rome with whom he had been associated at other places in labors and sufferings.
that I may impart unto you some spiritual gift,-Such gifts as would naturally flow to one Christian from personal presence and warm sympathy of another; in Pauls case heightened in proportion to the wealth and elevation of his own spiritual consciousness and life. His heart was full to overflowing, and longed to impart some of these rich blessings to his Roman brethren. Inasmuch as he regarded all his own spiritual advancement and experience as the result of the Spirit working in him, he calls the fruit of his advancement and experience some spiritual gift. All apostolic gifts were the gift of the Spirit.
to the end ye may be established;-The object of bestowing spiritual gifts was that they might be taught more thoroughly the will of God, might be strengthened in the faith and be firm and steadfast; and it was to this end that he desired to impart unto them some spiritual gifts that they might be more confirmed in the truth of God. [Paul had in his mind the kind of gifts-partly what we should call natural and partly transcending the ordinary workings of nature-described in 1 Corinthians 12-14; Rom 12:6-8. Some, probably most, of these gifts he possessed in an eminent degree himself (1Co 14:18-19) ; and he was assured that when he came to Rome he would be able to give the Christians there the fullest benefit of them, for he says: And I know that, when I come unto you, I shall come in the fullness of the blessing of Christ (Rom 15:29). His was conspicuously a case which came under the description of Jesus, He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water (Joh 7:38)-that is, the believer in Christ should himself become a center and abounding source of spiritual influence and blessings to others.]
Fuente: Old and New Testaments Restoration Commentary
I long: Rom 15:23, Rom 15:32, Gen 31:30, 2Sa 13:39, 2Sa 23:15, 2Co 9:14, Phi 1:8, Phi 2:26, Phi 4:1
that: Rom 15:29, Act 8:15-19, Act 19:6, 1Co 12:1-11, 2Co 11:4, Gal 3:2-5, Eph 4:8-12
to the: Rom 16:25, 2Ch 20:20, Act 16:5, 2Co 1:21, 1Th 3:2, 1Th 3:13, 2Th 2:17, 2Th 3:3, Heb 13:9, 1Pe 5:10, 1Pe 5:12, 2Pe 1:12, 2Pe 3:17, 2Pe 3:18
Reciprocal: Act 8:17 – they received Act 15:36 – and see Act 19:2 – Have ye Rom 12:6 – then 2Co 1:15 – that Phi 1:25 – for 1Th 2:8 – affectionately 1Th 3:10 – might perfect 2Ti 1:4 – desiring Heb 6:4 – and have Jam 2:1 – with
Fuente: The Treasury of Scripture Knowledge
The apostle having declared, in the foregoing verses, how fervently he prayed for them, and how passionately he desired to come unto them; he now acquaints them with the reason of that desire; namely, For the furtherance of his own joy, and their establishment; I long to see you that you may be established, and I may be comforted.
Learn hence, 1. That establishment in faith and holiness, is that which the holiest and best of Christians do stand in need of.
Learn, 2. That the presence of the ministers of Christ with, and among their people, as well as their preaching the doctrine of faith to them, is absolutely necessary, in order to their establishment; God has joined the duties of public preaching and private inspection together, and woe unto us, if by our non-residence, and not dwelling among our people, or, if living with them, we haughtily refuse, or slothfully neglect personally to converse with them, we deny them one special means for their edification and establishment.
Observe, lastly, That the apostle desired to be personally present with the church and saints at Rome, for his own benefit, as well as for their advantage; That I may be comforted.
Learn hence, That the ministers of Christ do certainly improve and benefit themselves, as well as edify and establish their people, by their conferring with them; as iron sharpeneth iron, and the rubbing of one hand warmeth another, so the meanest of Christ’s members may contribute to the advantage of the greatest apostle; God’s weak servants may strengthen thy strong shoulders; Verily, I have sometimes gained more knowledge by an hour’s conference with a private and experienced Christian, than by half a day’s study. Most certainly the ministers of God are great losers by being strangers to their people.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 11, 12. For I long to see you, that I may impart unto you some spiritual gift, to the end that ye may be established; or to speak more properly, that I may be encouraged with you in the midst of you, by the mutual action of our faith, yours and mine.
Enriched with the gifts of God as he was, could the apostle help feeling the need of imparting some of them to a church so important as that of Rome? There is in the verb , along with the expression of the desire which goes out toward them, one of regret at not having been able to come sooner. A , gift, is a concrete manifestation of grace (). The epithet spiritual shows the nature and source of the gift which he hopes to impart to his readers (the spirit, the ). The word , to you, is inserted between the substantive and the adjective to bring out the latter more forcibly. The apostle hopes that by this communication they will receive an increase of divine strength within them. He puts the verb in the passive: that ye may be strengthened. We need not translate: to confirm you (Oltram.); on the contrary, Paul uses the passive form to put out of view the part he takes personally, and to exhibit only the result; it is God who will strengthen. There would be a degree of charlatanism in the choice of the word strengthen, confirm, if, as Baur, and following him, Mangold, Sabatier, etc., think, the apostle’s object in this letter was to bring about a radical change in the existing conception of the gospel at Rome. To strengthen, is not to turn one into another way, it is to make him walk firmly on that on which he is already. But Paul was too sincerely humble, and at the same time too delicate in his feelings, to allow it to be supposed that the spiritual advantage resulting from his stay among them would all be on one side. He hastens to add that he hopes himself to have his share, Rom 1:12. The first words of this verse have generally been misunderstood; there has been given to them the meaning of the phrase , that is to say (Ostervald, Oltram.). It is forgotten that the which is added here ( ) indicates not a simple explanatory repetition, but a certain modification and progress in the idea. The meaning, therefore, is: or to speak more properly. In point of fact, Paul had yet to add to the idea of the good which he reckoned on doing, that of the good which he hoped himself to receive. This is precisely what he has in view in the strange construction of the words which immediately follow. There is no doubt that the preposition , with, in the compound verb , to be encouraged with, signifies: I with you, Christians of Rome. For the subject of the verb can be no other than the apostle, on account of the words which follow: in the midst of you. Fritzsche attempts to give it a you for its subject, understood; Meyer and Hofmann would make this infinitive directly dependent on the word I desire, Rom 1:11 : I desire to see you, and to be encouraged in the midst of you. But this is to mistake the evident relation between the two passive infinitives, so closely connected with one another. To the end that ye may be strengthened; and, to speak more correctly, that with you I may be encouraged among you. The with (you) brings out the notion of their strengthening, to add to it immediately, and that in the same word (in Greek) the notion of the encouragement derived by Paul himself, as being one with theirs; for is not the strengthening of others the means of encouraging himself? One shares in the strength which he imparts. The apostle seems to say that there is in his desire as much holy selfishness as holy zeal. The substitution of the word encourage (in speaking of Paul) for that of strengthen (in speaking of them) is significant. In Paul’s case, the only thing in question is his subjective feeling, which might be a little depressed, and which would receive a new impulse from the success of his work among them; comp. Act 28:15 (he took courage, ). This same delicacy of expression is kept up in the words which follow. By the among you, the apostle says that their mere presence will of itself be strengthening to him. This appears literally in what follows: by my faith and yours one upon another. These lasts words express a reciprocity in virtue of which his faith will act on theirs and theirs on his; and how so? In virtue of their having that faith in common (by the faith of you and of me). It is because they live in this common atmosphere of one and the same faith that they can act and react spiritually, he on them, and they on him. What dignity, tact, and grace in these words, by which the apostle at once transforms the active part which he is obliged to ascribe to himself in the first place into a receptive part, and so to terminate with the notion which unites these two points of view, that of reciprocity in the possession of a common moral life! Erasmus has classed all this in the category of pia vafrities and sancta adulatio.He did not understand the sincerity of Paul’s humility. But what Paul wishes is not merely to impart new strength to the Christians of Rome while reinforcing his own, it is also to aid in the increase of their church. He comes as an apostle, not only as a Christian visitor; such is the meaning of the words which follow (vv. Rom 1:3-15).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11. For I long to see you, in order that I may impart unto you a certain spiritual gift, that you may be established. Since the Bible abundantly reveals entire sanctification as the establishing grace, we legitimately conclude that this is an indirect, though exceedingly forcible, allusion to the great second work of grace, so prominent in the Pauline epistles, as well as the whole Bible. Paul made great tours traveling through many different countries, confirming the saints; i. e., getting them sanctified and established in the experience.
Fuente: William Godbey’s Commentary on the New Testament
As Paul had prayed often for the Romans, so he had also planned often to visit them. The phrase "I do not want you to be unaware" always identifies something important that Paul proceeded to say (cf. 1Co 10:1; 1Co 12:1; 1Th 4:13). His reason was for fellowship, namely, mutual sharing of things profitable. One obstacle that may have prevented Paul from reaching Rome previously was the imperial edict of A.D. 49 expelling Jews from Rome (cf. Act 18:2). [Note: See Bruce, p. 16.] Paul mentioned his contribution to the Romans first (Rom 1:11) and theirs to him last (Rom 1:13), and he stressed reciprocity in between (Rom 1:12). The spiritual gift (Rom 1:11) was probably not one specific gift but anything and everything of spiritual benefit (cf. 1Co 12:1). In 1Co 12:1 he mentioned specific gifts (plural). We should also probably interpret the fruit he hoped to obtain (Rom 1:13) broadly rather than specifically as the fruit of his evangelism among them or financial support.